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Fire and Ice by Laurel Luddite and 
Skunkly Monkly (Apeshit Pwss, 2004. 
Paper, 178 pages. Available from us or 
Green Anarchy for $10. See 

Fire and fee is a compilation of thoughts, 
feelings, emotions and reflections of two 
I^ople in the process of rewinding. It's 
written from a very personal perspective, 
and though somewhat complicated by 
thedual authorship, is likely to grab any- 
one who has been dealing with these 
similar issues in their own life- H that's 
you, this book will pull you in and run 
you through an emotional roller coaster, 
while being strangely comforting at the 
same lime and you won't want to miss 
out on this. 

Original Wisdom: Stories of an Ancient Waif 
of Knotting by Robert Wolff. (Rochester, 
VT: Inner Traditions, 2001. Paper, 197 
pages. $14.95. 

lhis is yet another book from a West- 
erner who lived among an indigenous 
society and was compelled to write how 
much he learned about their society and 
our own. This is about the pre-agricul- 
ntural Sng'oi of Malaysia and Wolff in- 
tertwines stories of his own cultural bag- 
gage as the Sng'oi are slowly introduced 
to the West through industry and mis- 
sionaries. His realizations, carried 
through by an excellent narrative and 
literary ability, are wonderful in their 
simplicity and common sense. Like the 
old saying goes, you learn best through 
humility, and here Wolff has a lot of in- 
sight as normal civilized activities are 
shrugged off by those who never wanted 
them or saw that they took more from 
community than offered. 

Excellent critique and deliver)* make 
this probably one of my most highly flat- 
out recommended books of all lime. 


The Other Side of Eden: Hunters, Farmers 
and the Shaping of the World by Hugh 
Brody (New York: North Point Press, 
2000. Paper, 376 pages. SM), 
I'm always skeptical of mainstream 
books dealing with gatherer-hunters, but 
this book is excellent. Brody, who has 
been working with artic and subartic 
gatherer-hunters for years blasts through 
ideologies that g/h'sare relics of the past 
and goes in depth into the beauty of Inuit 
life versus the realm of domestication. 
Looks at how g/h's have almost always 
been abused by their neighbors and ar- 
guesagainst any inevitability about their 
WAy of life being doomed. Another ex- 
cellent and highly recommended read, 
especially for those who know little 
about Ihe artic g/h lifeways. 

Silencing the Past: P&tvcr and Ihe Produc- 
tion of History by Michcl-RolphTrouillot 
(Boston: Beacon Press, ,1995. Paper, 191 
pages, $16). Z 

Who said scholars had to be dull?! This 
book is truly excellent and extremely rel- 
evant for anyone with any concern about 
the idea and use of history and the shap- 
ing of social consciousness. Taking the 
largest slave revolt in history and the 
inability of those in power to sec it for 
what it is contrasted with contemporary 
Holocaust denial, debate over the Alamo 
and the construction of the 'event' of 
Columbus 'discovery' of the Americas 
for its base, this book lays out the rela- 
tionship between power, history and 
consciousness. Amazingly well written, 
this is a quick and highly important read. 


It's customary to open a magazine with an editorial 
reminding us of how important the limes we're In 
ing in are or how the tide is just turning in our favor 
The introduction is supposed to get you over feelings 
of burn out and despair long enough to take every 
thing you find within it as a sign that things are im- 
proving. No doubt I've written my fair share of these 
kinds of introductions, but I can't do that this lime. 
There is no great looming movement on the hori/on 
or a glorious day of awakening, I feel that conscious- 1 
ness is rising about the nature of our situation, bul 
there is a greater trend to fall into a state of passive ; 
nihilism rather than face what can seem like insur 




In every realm of life, the grasp of 

civilization is increasing and draining 

life. Our social and political situation has 

been boiling over for far too long while 

the misery and emptiness of daily life 

only further consumes us. While we 

breed the symptoms of social meltdown, 

w further the reality of ecological col- 

* lapse. We are living in the end days of 

■^■^•thls global civilization, but most of us are 

unable to sec it for what it is and even 

\ fewer of US are copping up to it. 

- •* ■ : Ihe reality of the collapse of civili- 

' ?a*zation is our reality. And thai means 

.: there is a lot of work to be done. 

The purpose of this zine is to try and 
draw attention to this situation and to 
try and get some serious discussion and 
action going to prepare for what is com- 
ing. The point is not to make light of the 
situation or to propose Utopian alterna- 
tives, it is to understand what we are fac- 
ing and to start taking this seriously. 

Inside you'll find a mixlure of cri- 
tique and practical means of overcom- 
ing civilization as a totality and within 
our own lives. The opening articles deal 
with the nature and consequences of 
domestication: a kind of overview of 
where we've come from and where wo 

are heading. 

For too long, anarcho-primilivist 
and anti-civilization critiques have had 
a tendency towards rhetoric over com 
ptexity leading to confusions over what 
primal living is or about the social life of 
societies clumped between gatherer- 
hunters and agriculturalists; Whether 
you are interested in fiBwS V our owl * 
life towards that of a norrtadie gatherer 
hunters or semi-sedentary 

horticulturists, the point' hero is talk 
seriously about the sociat and ecological 
consequences of our actions and the in- 
fluence of subsistence. l : or thousands ot 
years, humans have lived in nearly ev- 
ery kind of society and we are, to a cor 
lain degree, rather predictable. And there 
is a lot that we know about these societ- 
ies, but most of us chose to ignore this 
for whatever ideological reason or sim- 
ply because they're not interesled in do- 
ing the research. And so we propose uto- 
pian ideals based off of what we think 
could happen in human society ignor- 
ing the real effects of our decisions. 

Human society is not such a com- 
plicated thing and how we get by largely 
determines how a society functions. This 
is all very relevant for us anarchists as 

Ihtre'ii more to living anarchislicolly 
\t\M\ simply lacking outhoritarhm insli- 
liilions: we are, in sum, talking about 
ROClcly. We tend to think of immediate 
h fm\ thus talking about rewilding as a 
is raomil goal rather than a long term 
process or we think of recreating society 
im jtomclhing that we just do without 
1 1 muttering the organic flow any society 
will follow through the generations. We 

cl to reorient ourselves and it is here 
ih,*I our critique again becomes impor- 
(tint in practical terms: the collapse of 
civilization is something immediate, but 
mt Homing domestication is something 
tiHich larger than our own lives. 

Simply put, this is alia reminder that 
what we do in our 
$Wn lives and 
what actions we 
tdkr have much 
larger implications 
QVWtlte long term 
tliitn the short 

That's a way 
of thinking that 
We've split from 
through domesti- 
cation ,md that's a connection we ties- 
MfAtcly need to make once again if we 
have any hope for rewilding in any 
meaningful sense* 

I lie following sections are concerned 
with the more practical implications of 
Iftl* critique in terms of rewilding and 
resistance. It's been increasingly popu- 
l«i among anti-civilization crowds to 
pftlarizo rewilding and resisting as op- 
pMlte poles of action and, hence, sepa- 
l iii i ways of being. 

But there is no inherent grounding 
ftff this and it's something that's really 
(wen bothering me. I can't comprehend 
ttw idea that you're solely either inter- 
ntc*l in destroying civilization or mov- 
ing beyond it. How arc these two things 


not intrinsically linked? True enough, we 
bee a rather daunting reality, but that 
means that we need to be adaptive and 
we nwd to root our resistance and be 
prepared to physically respond to the 
threats imposed by civilization upon our 
deepening roots. 

1 think the real problem here is the 
h*iftS a £ e Of 'movements' or the idea that 
everyone must follow a certain criteria 
or program in order for us to be 'success- 
ful'. As Derrick Jensen says, one impor- 
tant thing about civilization is that it's 
such a big target that, no matter where 
we turn, there's important work to be 
done. All of these things are intercon- 
nected on a personal level, but also on 

the level of build- 
ing a resistance to 
civilization and 
being able to out 
live it. While we 
don't necessarily 
need lo be wholly 
accepting of the 
actions others 
might chose to 
take, we should 
lake a specific in- 
terest in strengthening our connections 
and working' together where it seems lit. 
Concrete^examples might mean 
working with more urban oriented 
insurrectionaries who are solely inter- 
ested in targeting the electrical infra- 
structure and working with primal com- 
munities who are less inclined to mili* 
tant type action. So long as we are open 
and respectful, we can find with whom 
our solidarity and mutual interests lie 
and we can act more effectively. 

Here to you'll find a continuation of 
issues brought up in past issues of ST 
surrounding the question of revolution. 
In the last issue, 1 raised a number of 
questions about whether revolution is in 
any way salvageable for the goals of de- 
stroying civilization ('Revolution and/ 



science or technology gone wrong, '["his 
isn't another book that says things have 
gone out of hand and they can be fixed. 
Against all the quick fix solutions and 
mounds of books and work about how 
twain "regain" control over technology 
through ScieiKe, Law, Democracy, this 
book is that grenade on the dance floor. 
This is where civilization has and 
must move, and this is why it must be 

What this book is about is control. It 
is about power. Meaning simply that it 
is about civilization and how it works. 

Civilization is impossible without 
being reproduced every minute by Hie 
very beings it feeds of f of. We embed the 
machine in ourselves. This can be doiw 
any number of ways, but this book fo- 
cuses on one: control. Control is main- 
tained by fear. You do everything 'right', 
and you have nothing to worry about. 
That is the message of those in power a 
diversion, a threat, a promise. Looking 
at the modeller a prison offered bv eigh- 
teenth century philosopher Jeremy 
Bentham, the Panopticon, Jensen and 
Draffan found' the blue print for hyper- 
technologica] society: a place where there 
is nowhere to hide and the prisoner (ev- 
ery being) feels they are always being 
watched. People are scared into submis- 
sion and everything goes according to 
planned: absolute control is maintained. 
Surveillance cameras, information 
storehouses that have every bit of mea- 
surable and quantifiable aspect of your 
life, children being fingerprinted at 
schools, police and military with super 
human upgrades: this is not the stuff of 
science fiction; this is the logical conclu- 
sion of a fully rationalized, scientific, and 
deadened society. This is civilization. 
This is our lives. This is our world. 

But the book is not a dystopian r,inl 

shots iKArroR nq 4 

or an excuse for passive nihilism, ltd 
straight forward and this is its primary 
strength. This is our future unless tiv dd 
something about H. We can turn off 
machines, we can bum equipment, 
can walk away, but most important 
we can destroy the lifeblood of civiliz., 
lion once and for all ,tnd we can liv« 
again as human animals. 

This is what Jensen and Draffan ari 
saying. Very powerfully. And it is exJ 
tremely important. 


ran out of space!) 

Continuum Concept; hi search of I hpyiiiess 
Lost by Jean Liedloff. (Cambridge, MA;! 
Perseus Books, 1985. Paper. 172 pages. 
SI 6. 

Unfortunately, we ran out of time and 
space to stick in an interview with Com- i 
timium Concept author Jean Liedloff, so! 
thought I'd give the book a slight plug' 
anyways since I think it's easily one of 
the most important books out there.] 
While Jean liyed among the Yequana 
Indians of the Amazon, one thing stood 
out to here: the way that children are 
raised and how thai affects society at 
large. This book is the product of that 
spark. She took to understand the basic 
differences between primal parenting 
and civilized parenting,and,nosurprise, 
discovered that the way we treat chil- 
dren mirrors the world we're bringing 
them into and encourages another gen- 
eration to simply perpetuate the same 
mistakes and never fulfill personal hap- 
piness and gratification. 

Though by no means an anarchist 
herself, she mentioned to me that some 
have called her book the best case argu- 
ment for anarchy. I couldn't agree more. 


Jhreeted rescues of the ALF, She even people think is what the American pub- 
compares wearing masks and block to He wants to hear. 
King loimitoteZorroiTWsissheersto- So alter being rather harsh, I have 
nuiit^apologiesforwanlingtoactually toreiteratethatthebookisimportantfor 
lilvratcalotofanimaKnotfietcaught, what it is. Idothinkit's worth thesome- 
hberate more, and not feed the system limes laborious read to see where people 
money through the courts- And since are coming from in a well put together 
when were rescues about building rela- display of a certain trend in a particular 

time- It is what it is. 

llonships? It's about 
ending animal en- 
slavement! But per- 
haps the tender 
cgOS of a few pro- 
fessional activists 
and their token ani- 
mals are more im- ' 
portant after allf 

Kevin Jonas of- 
fers a bit of a sur- 
prisingly good es- 
say focusing on the 
successes of SH AC 
Steven Best ends 
with a call for im- 
mediate action and 
even violence 
against animal 
abusers. Like Craig 
Kosebraugh and 
Leslie James 

Pickering, he calls 
for a revolution, but 

and in that way, it 
could be aver)' wel- 
comed contribu- 

Welcome to the Ma- 
chine: Science, Sur- 
veillance, ami the 
Culture of Control. 
By Derrick Jensen 
and George 

Draffan. White 
River Junction, VT: 
Chelsea Green, 
2004- Paper, 277 

This book is cen- 
tered on surveil- 
lance technology. 
computers the size 
of grains of sand 
used (or tracking 
and sending infer- 

.— - 

— S«F" 


the qaestton Is seri- 
ously bcfigcd as to what kind of revolu- matioii. put in clothing, products, and 
lion that might I* and is it desirable. At bodies. It's about collecting information 
the same time, continues to focus on the for governments, militaries, and corpo- 
label of 'terrorist', which like the issues rations {for all they can be separated), 
of violence is a long and uphill battle. There'senoughinthisbookaoouthyper- 
And it'sone that isequally not worth the technology to scare the hell out of you. 
time and effort. Yet ho argues against the The message is clear, the technology ex- 
aoplicahon of the term while advocat- iststowatchyoualallhmesandevcnto 
ing terror against the system. It's so put thoughts directly into your brain or 
much easier to accept the terms and go, cause your body to move or to give you 
but it does mean tossing aside some orgasms: all outside of your control. 

for what animal rights However, this is not a book about 

catch all terms 




or Insurrection'), and came to a very rr- 
scrved 'maybe' so long as the orientation 
of that 'revolution' was clearly laid out. 
Almost immediately after the issue was 
published I realized I was wrong in 
thinking that revolution can or should 
be in any way salvageable. I feel that it 
is inseparable from its historical form 
and ha orientation as a political move* 
ment rather than a totalistic attack on 


Over the past years, I've been more 
interested in developing 'primal war' as 
less of an alternative to revolution than 
as an embodiment of the fusion of 
rewildtng and resisting civilization. 
You'll find the influence of this in the 
essays offered here looking for more ap- 
propriate targets for destroying civiliza- 
tion and new approaches alongside ar- 
ticles about rebuilding community. 

A part of this primal war is a deeper 
understanding of its spiritual implica- 
tions. For most anarchists, spirituality 
remains a bit of a taboo and is held as an 
inseparable religious or superstitious 
holdover. But that's not how it has bwn 
and that isn't how it must be. What the 
livedo non-rilualized and notvformalixed 
spirituality that I talk about centers on is 
simply the connection that develops be- 
tween an individual and the wildness of 
and around them. It is about deepening 
connections to place and purpose that 
come through primal living ami personal 
experience- 1 think a deeper understand- 
ing and connection with wildness that 

replaces the self /Other split perpetuated 

by thedome^ieatorscanbea very pow- 
erful means oflnMh overcoming thecivi- 

lizcd mentality and resisting its con- 

And this is extremely important for 
rebuilding community. A way of being, 
that stems from personal experience is 
anti-Historical, anti-media ting, and an* 
archistic in nature. It undermines author* 
ity through rendering it useless and uiv 


thinkable, overcoming the strong hold 
that svmbolic culture places us within as 
children- A part of our reorienting resis- 
tance to civilization requires that we 
think about the connections between all 
life and look towards how the domesti- 
cation process continues, namely, how 
we treat our children. If we are talking 
about overcoming civilization, this needs 
to be a central issue, and one which un- 
fortunately is only touched on briefly 

The purpose here is to open up a 
more directed and serious debate about 
what the totality of civilization really is 
and what it means and will take to over- 
come it. This is one step of many, but a 
necessary one. And hopefully this issue 
will be a greater contribution towards 
taking those necessary steps. 

In more practical matters, you'll no 
doubt notice that we've finally moved 
into the long desired book format I find 
this much more fitting for both the con- 
tent and presentation of ideas. This isn't 
really the kind of zine that dates like 
most 'periodica Is might. As a result, we 
still lose some really important aspects 
like news updates, action listings, and 
prisoner listings. While it pains me to not 
have these concrete underpinnings as a 
port of this, you'll find no shortage 
among what I consider our complement- 
ing zines: Green Anarchy and Green An* 
itrv/uVf. If you are reading this, then you 
should be reading these as well for more 
up-to-date information about what is 
going on and on going discussions. 

1 don't want to give the impression 
that not having this action and prisoner 
orientation in any way implies that these 
aren't crucial issues. These are all wry 
important to me and of course very rel- 
evant. We simply don't have the space 
and formal for handling them appropri- 

But, of course, I can still gripe. 


pverffw years, green mm&m& and 
?elvili2^tk>n pfttipctiv^ have e&r* 
, jy pkfced up a tot erf intent Ybu€&n 
; this as Green Anarchy $mw from 3 
all zime primarily fail of xeprtnte into 
"' rgest English aii^rchJ^pxiblicatioiL- 
longer are OinMcho*primitivt|^of 

; ftiwichlst aittqpm consiikf^d 

ge f#pks or soiwihirig that caw e&&* 
; written off by ihe larger anarchist * 
lieu. And in response to the growing- ; 
pathy, you get knee jerk reactiona^,* 
tying to ban tfr sideline us ixom 
f debates and cmitteMm* AH the 
|e> green anarchist presence at con- 
pees and even Ihenmnber of exptfc* 
UlfiGA oriented events has grown dras- 

What I find odd is that while there 
i,$ |.p)Wi^g. intert^it in GA ideas, them 
■se^rrtB to be a d rop in the number of EI .F 
|p actions being token. Especially as 
the FBI cracks down on suspects and 

re eco-warriora are finding them- 

ffe$ behind bars, a number ol which 
|||pRj$e of snatches and loose lips. Per- 

$ it's just the very itniortunate loss 
Ihe f rairtlme News Service that we 

don't hear about these things, but as the 
ELF and ALP remain the number one 
'domestic terrorist* white artkms have 
severely dropped and tfw theory has 
picked up seems rather eonet firing. On 
the Other hand, maybe folks mjorf get- 
ting wiser dXKlt what constitute tetter 
targ^te and the ways of the State. As last 
yearn' in^pjpantvs $50 imtlkm ELF aiscvci 
shows., maybe th&r<* te a drop in smaller 
attacks in lieu af larger target. I suppose 
.wp'U have to &ee how things unfold. 

But in ttue meantime, will someone 
please bring Fr&ntlinc back?! 

Afag somewhat strtfa lines, you'll 
find in this issue a nuinher o( articles that 

me intend &n rescuing animal libera 

the animal rights crowd who 

ke»n it and, mm a bit too far, HopeMly 

re can be greater room made for an. 

understanding e$ the conM^pieiictt and 

reality of domestication as opposed to 
the dogmatic attempts to rule mil what: 
constitutes an important part of th< " 
man diet and an important spiritual 
nection. At least maybe wefl 
worthwhile debate fthougl 
irate and misunderstands 

a flood of 
*? tiers is 



I 4 


anyone really 

tat, you have essays from 
Jt? of the best and mat mm$mkm folks 
in the animal liberation milieu, Rod 
Corona do, the best e.$$%y M the book 
from native and nort^rarial rights actfr* 
ist Lawrence Sampson which rightly 
points Dill that the question is Mf 
whether we eat animals or not, hut 
wJiether we continue the 'self/Other di- 
chotomy and continue o«r spatial re- 
moval from the earth (that essay is re- 
produced in this issue), and an excerpt 
from the Wet fern Wildlife Unit of the 
ALFs pamphlet, "Me Mo Prisonm* All. 
of these essays toss aside the jwsiifka- 
ions and morality to say straightferward 
tfttft I he exploitation of animals must be 

Another one of those accepted stan- 
dards in this bonk is that liberation M the 
American ideal, and in numerous places, 
the American legacy. If you accept pwt' 
then earth liberation and animal libera- 
tion are as American as the Boston Tea 
Party as Best and iMoeella state, in their 
introduction and something that comes 
up again and again thmmghout the book. 
But what is the purpose of such : natural- 
ization? It appeals to American i 

Mom of history as a tre» 
ial evolution and enligh, 
enment. And it does this favorably. So i 
it was perfectly rational and evolution 
Uf to (legally) abolish, slavery, then, sex 
and racial discrimination, then it's only 
logical that animals get equal rights and 
the earth is granted legal rights, If s not 
a problem for people like Best to say and 
ihink that America was founded m lib- 
eration and freedom; it's fust & sign of 
where they are coming from. 

What it shows is that we ire com- 
ing and going in vastly different direc- 
tions. The problem is that he Is trying 



take the A LF and now BLF with him 
him, those taking part in anima. 
earth liberation actions are the traoi 
triots, the defenders of democracy, 
writes that the battle for animal rig} 
must be a battle lor democracy (335)*'* 
he v&y well maybe right, but is trfij 
eration? Not to me. 

Some other high and low pcf| 
PaHrice Jones makes the predictable m. 
dull feminist argument that liberarionH 
often macho along wiUi. other confused 
points over grader idea Is and the ' moth 

back seat matriarch and nutturer. 
remains unquestioning of the fact 
women can just as mdBfbemBStojA 
just as often take part in aeiiotm | 

A number of contribtit© 
moral di lemmas about the extiferrw!| 
fective (and I say prefer able) act 
ing research labs. And along 
you have ridiculous Mgoments (all ntil 
to me) that say the symbolic t 
tical/martyr 'open liberations- are 
superior to the masked raids of the ALP, 
These daylight raids feature anim... 
rights folks breaking into farms and lab] 
even leaving behind replacements for 
y've broken!!} wilhoul masks 
n themselves cuddling animals, 
giving them water and taking a few f 
the media to galvanize. Some even go 
far as to say that this is an 

rather than the cowardice 

mous and masked liberators! 11 

This is really just plain «... 
can't even think about it withou 

violently angry. Karen Davis is 

of th@ tot and is really just about as dumb 
and ignorant as they come. She tries to 
coax the argument by gay- 
language of animais'and mwmm in a 
videxs of an &pen rescue is more caring 
and compassionate tlran the hurrfe 

ncal effort on the part of movements to (his volume do. Mark Bernstein, paltfiCO 
K>-opt or affiliate with any 'Jikcmindod' [ones, Karen Davis, Karen Dawn, Tom 
&Hon. That is why the animal rights Regan, Freeman YVicklund, Bruce 
in«\ement has flocked to the ALF and Fricdrich, and Gary Yourofsky arc all 
kit such a need to produce excessive included in that list. They lay out stan- 
amountsof debate over what isand what dards which must be met to justify any 
1-* not ethical. For them, what anyone action, and sadly enough, liberations, 
5oes is reflective of their movement releases and arsons are often not fitting 
whether that is the intention of the ac- to them. You get the classically rcpeti- 
tors or not. And when you're dealing live and predictable debates: is properly 
wiili anonymous cells, then the actors destruction violence, is that acceptable 
oren'l going to just come forward and lo ridiculoiis<M>ndhian standards, is vio- 
.lonounce their affiliation. So things bar- lence against humans acceptable, and if 
r.'i forth. What you end with arc debates properly destruction is not violence, is it 
like the ones in this book. Ones that I and acceptable then? 

likely most actually involved in ALF ac- You end up with a lot of debate 

lions feel little solidarity with. about what I and many other non-mor- 

Sowl\at'sinthebook?ltopenswith alistic folks see as a stupid question. I 
.1 useful history of the western tradition agree with Tom Regan that you're not 
of animal liberation coming from three going to convince Ihc public that prop- 
different perspectives, though largely erty destruction is not violence, so you 
overlapping. Off to a good slart. From have to roll with it. But I don't agree thai 
here it moves into the further sections: you need some grand justification for 
liberation, motivation, perception, tac- violence. Not coming from a rights/re- 
lics, and terror. 1 found the contributions formist perspective, I think it is not only 
individually to go back and forth be- unnecessary, but plain stupid to go 
twecn good and interesting to dull and through all the legal steps to try to end 
detached philosophy to repetitive and exploitation (knowing full well it won't 
dogmatic, I suppose almost ailessaysare work) when direct action gets it done 
bom without universal appeal. quicker. 

Now before getting into this, 1 inten- Karen Dawn looks directly at the is- 

lionallv opened with some comments sue of public acceptance. She is willing 
about movements and the nature of to accept actions she wouldn't fully en- 
rights based tl^eory . This is why: a move- dorse (including the release of a native 
ment must be appealing to be success- species, mink, into its habitat because it's 
ful. As such, it cannot take or support a carnivore!) because it does benefit 'the 
any action without justification. That's cause' some in the end. 1 ler take is a bit 
one major reason why I have no interest more forgiving than the rest, but it still 
in affiliating with any movement. To jus- follows those standards, 
tify action (or inaction as the case may The most impressive part of the 

be)youhavcloacceptcertainethicaland book is the section titled 'Motivation', 
moralstandardsagainstthebackdropof However, it begins with perhaps the 
ihc status quo and public perception. 1 most pointless essay in the book where 
have no interest in doing these things, (udith Barad attempts to bring Aquinas 
But the bulk of the conlribiitors to into the question and application of lib- 

speuls m\rroK nu 4 «? 


And now, a bit of business: I've spent 
the past two and a half years research- 
ing (also leading ultimately to what has 
become my book-in-prog ress: Catah&l: 
fhe birth and death of civilization which 
lakes what I started with my domestica- 
tion and collapse articles here and really 
elaborated on them), sitting in front of 
computers, begging for financial help 
and submissions, losing sleep and vision 
over what you're now holding. I owe 
serious thanks to everyone who has 
helped out and inspired me though 1 can 
only name a few. My eternal thanks goes 
out to Evan for his editorial assistance, 
Yank, John Connor and all at Often /In- 
anhist, everyone at Cnrn AmircUx/, 
l : ischer aka the Thin Red Line, the Bot- 
tom Feeders, Sloth and Em, everyone 
else who made contributions, and most 
of all to the Monongahela/Allegheny 
bioregion which drives, inspires and has 
fueled my rage for the past five and a 
half years now* Without them and their 
support, you wouldn't be holding (his 

Even though this has taken so long 
to come out and has again expanded in 
size, it's still been a bit hectic and 
plagued by every kind of set back. 
Money, like always, has been the biggest 
though not the solo culprit. So unfortu- 
nately, there have been some cuts of oth- 
erwise anticipated contributions and a 
lack of others do to complications 
(namely the interviews with Rod 
Coronado and Jean Uedloff). So there is 
some material already for the next issue 
though I don't want to say when it might 
come out. That largely depends on how 
much people arc willing to contribute in 
terms of both subm is^ions and financial 
contributions. Hither way. I can at least 
expect it to take another year so I can take 
the lime to finish the two btx>ks I've been 
working on. But send in your stibmis- 



Most importantly, GIVE US SOME 
FEEDBACK!! We really gel very little 
directly and 1 know that there are defi- 
nitely critiques out there, so pass them 
along. I'd like to have large sections for 
debate in future issues, especially over 
issues like the question of revolution, 
discussion on the practicalities and real- 
izations of rewikling and resistance, dis- 
cussion on primal parenting and com- 
munity building, and whether or not 
animal liberation can be salvaged from 
the animal rights crowd. I think the loss 
of published debate is something that has 
come with the internet where discussion 
is a week long flare with a selective au- 
dience leading ultimately to the death of 
great and controversial articles and de- 
bate. Save some of it for print! Other 
people are or would be interested in get- 
ting involved, so just write down your 
two cents and send it in! 

A few other things: the Coalition 
Againsl Civilization is i\& longer in ex- 
istence. It's time has come and goncy and 
as the name has fallen into disuse over 
the past years, I've decided to take my 
upcoming move asa chance to move on. 
The old website: 
will not be renewed, but ST and all other 
functions have moved over to Please make note 
of this in your contacts. Also, the PO Box 
$35,Creensburg. PA 15601 address will 
slill be in use, but is now considered only 
temporary until fall of 2IH15 when wo 
should have a new PO Box in a new 
town. Keep an eye out for this. Thedi>tro 
remains under Black and CIreen. 

Mistake in issue 3: in the second 
paragraph of Nikto's 'Ri>ad to Revolu- 
tion', a line reads: "There must be a[ 
strong development of values of the 
dominant classes in society..." where it 
should read: "There must be a strong 
development of values that are ineonsis- 

6 : 

tent with the values of the dominant 
classes in society..." which changes the 
meaning around. Sorry Ted. 

Radical anthropology: there has 
been ^n increased interest in 'radical an- 
thropology' among anti-civ folks, which 
1 naturally sec as a good thing. You'll 
find il more applied here as opposed la 
being addressed as it has been in past 
issues, fortunately, interest has grown 
and new contacts have been made, es- 
pecially ones critical of missionaries, but 
there has been some connections made 
with groups like Cultural Survival, who, 
while doing some important and infor- 
mative work, have also taken part in the 
death of cultures through a different 
form of acculturation: succumbing to the 
'inevitable' onslaught of civilization. 
They have brought modern technology 
and its relationships into otherwise less 
impacted societies as a means of 'cultural 
preservation' (read: museums of culture 
rather than a way of being). So always 
be wary... 

Lick of contacts: 1 wanted to have 
far more extensive contact listings here, 
but simply ran out of time and space. For 
more, see 
Sorry to those projects that didn't get 
plugged but should have. 

And with all thus said and done, let's 
get on with the issue! 

For wildness and anarchy, 
Kevin Tucker. 
July 2, 2005 

Mail: (until fall 2005) PO BOX 835 

ORDERING INFO: Individual copies are 
SlOppd in the U.S., Sllppd for the rest 
of North America, S12ppd (surface) or 
Si 5ppd (airmail) for the rest of the world . 
We offer copies for prisoners at a rate of 
SSppd (US only, sorry) which can either 
be ordered by (he prisoners or for them. 
But we cannot guarantee that the issue 
will make it in though the respective In- 
stitution* holding our esteemed guests 
should be aware that the 'naughty' stuff 
has been removed from these copies. 

Wholesale is 5 copies or more for a 
flat rate of S5 a copy plus shipping. Write 
for more exact rales or to inquire about 
possible trades. 



ogy, he's at least been willing to take dif- 
ferent approaches seriously. 

Terrorists «'r freedom Fighters? Reflections- 
oil the Liberation of 
Animate. Edited by p — 
Steven Best and An- 1 
thony Nocella II. | 
NfflV York: Lantern 
Hooks, 2004. Paper, 
391 pgs. $22.00. 
In all fairness to this 

hook, I have to judge 
it by my own stan- 
dards and for what it 
is. This collection is about the Animal 
Liberation Front (AIR but perhaps not 
what myself and others might be expect- 
ing. More to the point. Best and Nocella 
stale in the beginning that it is "an an- 
thology of essays by leading supporters 
and crilics of the ALF from within the 
animal rights movement (with the excep- 
tion of Lawrence Sampson)." (49) 

In that regard this is ,m excellent 
txxik. It offers a number of essays from 
all different sides of the tactical, and 
moral debate on animal liberation in 
numerous forms, featuring all the big 
names from the animal rights move- 
ment. Often this is even done to the point 
of exhaustion with a continuing repeti- 
tion of fewer than Ion quotes from the 
likes of Gandhi, King, and so on in nearly 
every essay. Despite this, the book 
should be seen as an anthology of de- 
bate in the animal rights milieu as to 

what constitutesethicalpracticeand ap- 
plication of theory and how it is justi- 
fied. As a historical and philosophical 
document; this definitely has a high 
point in its time and place. 

But I have my reservations. I think 
this book is important, but I have the feel- 
ing that something is missing. I can't 


entirely say what it is, but therearesoni 
clear setbacks. Those, however, extertj 
to the animal rights movement at lard] 
which this book is clearly an extcnsioJ 
«f. So let's p{9 
through it a bit. 

The majol 
problem that I havfl 
with the bulk of (hi 
book and movemena 
is that it is .issumcdl 
within the animaB 
rights movement. Q 

think that is a highM 
questionable posturing. Only a few timed 
in the book are there efforts to tlistinJ 
guish between animal liberation and] 
animal rights. While there isa great deaT 

of bleed over between the two, there arfl 
also major points of contention. 

From any anti-state perspective, the 
queslionof rights is a bit of a non-issu3 
So-the relationship between what con] 
stitutes liberation cannot be removed 
from the political context. This is impor- 
tant because the ALF and its support, 
tend tocome from a larger anardiistcon-j 
stirueney. Hut has a great effect on the' 
idea of liberation or the coal of action it- 

For the animal rights movement, lib- 
eration wmes at the attainment of equal - 
rights and respect for 'sentient' species. ] 
I neir movement is rooted in democratic ' 
conditions and is reformist in nature. The 
world they envision is one that would 

have to be compatible with Ihescale and 
framework of this society if not the poli- 
cies and technology os well. While there 
are a vast range of anarchists in the 
world, a great majority don't envision 
that kind of world as a liberated one. 

Taken in the context of movements, 
this is a problem. There will always be a 


Eliding arc primarily linked tosedenttem 

and store houses: this includes largely 
Sedentary gatherer /hunters and 
mounted gatherer/hunters. This is sig- 
nificant because it surrounds the origins 
of scarcity, either in terms of Kind or 're- 

The response of nomadic gatherer/ 
hunters to arguments or avoiding eco- 
logical overstress is to move. It's a highly 
adaptive way of living. Splits can easily 
happen without consequence and Kinds 
ton roam elsewhere. When people start 
to settle, not only do populations expand, 
but the amount of places left to go be- 
come limited. When the populations ex- 
pand, the influential role of redistribu- 
tion becomes increasingly important and 
thus a potential source of power, Barclay 
notes the increase in specialization made 
possible by sedentism and food produc- 
tion, but sleights Iho influence of litis in 
stateless societies only Immediately be- 
fore the state arises. 

Then is lack of attention for proto- 
state societies (namely extremely com- 
plex chiefdoms and kingdoms), but the 
lack of significance in less complex hor- 
ticultural societies is a glaring omission. 
My second major complaint is the 
nearly complete lack of vision or direc- 
tion in the book. Barclay is an anarchist, 
and ostensibly this is what he seeks. But 
like in his previous books, his prospects 
for its existence are rather lacking. He is 
unquestionably aware that the state is 
hardly an eternal institution and that its 
collapse (both ecological and social) is 
imminent. But what this means is left 
open. The book ends disappointingly 
along the lines of Hakim Bey's Tcmjv- 
rary Autonomous Zona, He calls for the 
creation of Permanent Autonomous 
Zones or intentional societies which seek 
to undermine statist legitimacy for domi- 


nation to contrast and hopefully outlive 
the Matt Mfl.r prophecies of a post-col- 
lapse society. 

1 le is somewhat hopeful about hu- 
man nature to overcome the worst of the 
state, but lacks any real proactive solu- 
tion. Even in his voluntary societies, 
there remains the need to organize 
around issues of "education, health, sale 
of consumer goods, fire protection and 
so on." Granted we "can be more kind 
to the earth" (106) we're not left with a 
whole lot of options apparently. 

I can't blame Barclay for his lack of 
hope, but his lack of vision is a different 
story. What is the goal of his study? To 
understand the state so that we can at- 
tempt to oppose it through the subtle 
subversion Of its mentality even if it only 

means downscaling capitalist societies 
He adm its that few communes have sur- 
vived or have been 'successful', even 
with his rather low expectations for what 
is 'libratory'. Is there nothing left to do 
than make the best of our AW Max fu- 
ture other than hop*; we can overcome 
the powefof roaming hoards of rival 
gangs through the principles of freedom 

andlovc as refuge for Hie children? I cer- 
tainly think so, Barclay doesn't seem 
quite so convinced. 

The book is important in terms of its 
understanding of the state. I'd hope all 
interested in destroying it are concerned 
with what exactly it is, how it works and 
where it comes from. For that end, this 
book is a worthy contribution. The an- 
thropological approach contributes more 
than most historical anarchists have of- 
fered. Barclay is definitely an anarchist 
who has not dropped the critiques to 
appease academics in the way populist 
cowards like David Graebet has. And 
while we clearly have different ideas of 
the implications and theory in anthropol- 


Humans always have been and always will be social animals. Where our food 
comes from and how we get it largely determines how we interact with each other 

If we are going to take ourselves seriously as anarchists, then we have to uiv 
derstand that anarchy is about far more than the type or presence of government] 
It is about social relationships. Simply not having government doesn't tell us a 
whole lot about a particular society. To understand what anarchy might mean; 
look and feel like, we have to understand human society. 

As animals, the way we interact with mans have a natural inclination to lakd 
each other is rooted in the way that we action at the expense of each other and 
live. When we are surrounded by wild- at the expense of the world at large. We 
ness we will act differently than when try to make the best of our time and that 
wearesurroundedbymachinesandcon- isthat.Someof usturntogod.somclum 
crcte. When we are surrounded by do- to politics, some turn lo sedatives (oloc 
mestication we act, think and feel differ- tronic or chemical); we turn anywhere 
ently. The isolated, sedated, tense, and that we can find some break from the 
overwhelming reality that we've created dry, inhuman condition that drowns us, 
now is inseparable from the material Traditionally anarchists haven'l 

world our elders have built and that we been able to really get out of the rcalit) 
maintain. that surrounded them. Rural anarchists 

It gets harder and harder to imag- have tried to turn the feudal farm life into 
ine a world different from the one we an anarchist dream world. Urban anar- 
are born and raised into. chists have tried to turn the curse of the 

It gets harder to imagine that the factory into a blessing for humanity al 
way |>cople interact now is not how hu- large. Contemporary anarchists have 
mans have always been. tried to wrestle their new savior, tech- 

So we give in. We accept this reality nology, from the capitalist hands, 
as our only reality. We accept that hu- I>ownscale,decenlralize,democratize,oi 

White this essay statute on its own, the imsic arguments are an i>vcroie-a> of tht>se dealt 
with hi much greater detail in nnj twk-in-progrcss. Catalyst: the birth and death of 
civilization. / left out citations, pull quotes, and the like lo make it more readable and 
because there isn't enough room in this issue. So consider this an introductory overview 



hatever il is that ihcse anarchists and 
•r social reformist or civil rcvolution- 
esare aiming at doing, never gives up 
■hiii reality. It mistakes hope for real po- 
rn t ial and despair as a limitation lo how 
deep change could or must be* 

Hut this reality is a created reality- It 
has a beginning and it has an end. From 
our vantage point, we are able to see 
Kith. Tn understand what options we 
have and depths of where we can go 
from here, we need to look outside our 
reality, outside of our society and our 
machines, From here, we can underhand 
that our reality is not as mighty as we 
are led to believe and that the soul of the 
human is not the individualistic scourge 
wailing for the chance to take power. We 
can sec that the world that we've cut, 
plotted, paved, tamed, wasted, and 
mined is not dead and it is not lying pas- 
sively* We can see the wildncss lurking 
both around and within us-* And. 
through this, wo can see the end of our 
0W11 reality and the community of wild- 
lu-ssttiat awaits us. 

This is the point of the anareho- 
primitttist critique. It is not an ideology, 
party or basis for any platform. It is *\t\ 
understanding of the origins and impli- 
cations of our reality. It is a window look- 
ing outside of the city, field and garden 
to understand both what we have lost 
and how. 

This essay is a contribution to that 
critique* It is meant to shatter the idea 
that there is a monolithic type of society 
like 'hunler-gaUwrs* or 'horticulturist* 
or 'agriculturalist' because things are 
more complex in reality. And it is in this 
complexity that we can best see the ori- 
gins of our own reality and belter un- 
derstand how we can break out of it. 

Hut it Is also important to remind 
ourselves that as a critique, it is only 
meant to inform our reality and our ac- 

SPECIES lUAiiettNu-i 

lions not to define them, I am critical of 
domestication in any form and am work- 
ing towards a life of semi-nomadic gath- 
ering and hunting myself, but this in no 
way limits my solidarity and sympathy 
for the many struggling horticultural or 
sedentary gatherer-hunter societies that 
have and will exist. My conclusions 
about the consequences of domestication 
are important for those overturning our 
own domestication and breaking from 
civilization. It is meant for those of us 
who are in need of someplace to go. My 
target is civilization, the culture of cities 
(with an emphasis on both the culture 
and the city). Noting the very early signs 
of coercive power and the Seeds of civi- 
lization among other societies is not 
meant to say thai those seeds will always 
flourish, but it is meant as both a warn- 
ing and a direction for us and for future 

And with this said, it's time to dig 
at the roots of our own reality. 


I believe in human nature. 

it's not necessary that you do, but 
there's a lot about human society and 
behavior that has lo be answered to ci- 
ther way. Put in certain situations with 
respect to socialization, we tend to act in 
similar ways. Likewise, the ongoing do- 
mestication proofs has always worked 
in the same ways, manipulating and 
channeling human need into depen- 
dency. Our similar reactions are part of 
our heritage as social animals. And that 
is how millions of years of evolution and 
social living have made us. 

Tilde's an organic nature to evolu- 
tionary change. But evolutionary change 
is something great that spreads out over 
thousands and millions of years. It is a 



amount of social science devoted to the 
understandings of state and civilization. 
A negative because being an introduc- 
tion means it will have to leave out a 
number of important points and details. 
Obviously it's a risk worth taking. 

Barclay sets out to define the state 
primarily by its ability to sanction the 
populous. The true hallmark of the state 
is its hegemonic grasp on coercion: that 
il is sustained by a willing population. 
The problem is that people are not bom 
with the urge to give up their autonomy 
to some greater force or majority of 
people. this book sets out to un- 
fold is how Ihc majority of the world's 
population ended up doing exactly this. 

Pushing aside any kind of evolution- 
ary theory of state development or idea 
that a state has or ever will be necessary 
the book highlights thai there were 
eleven factors that made coercive, hege- 
monic power possible. These are; 
population, sedimentary settlement, hor- 
ticulture/agriculture, redistribution, 
military organization, secondary signifi- 
cance of kinship, trading, specialized 
division of labor, individual property 
and control of resources, hierarchic so- 
cial order, and m\ ideology of superior- 

In this we are in agreement. The 
book highlights all the necessary factors 
and functions of the state* But I have two 
main areas of disagreement. The first is 
the questionable lack of qualifications for 
proto-stales. And the second is the am- 
biguily of his conclusions. 

The first problem leads Kick toother 
work that Barclay has done. He's a fel- 
low anthropologist, but one who I've 
often mentioned is overly influenced by 
Kropotkin. In this I mean that his idea of 
anarchy is defined more by a lack of slate 
than by the presence of coercive institu- 

tions, either physical or cognitive- This 
is my primary criticism of his previous 
book People without Government (London: 
Kahn and Averill and Seattle: Left ftink 
Books, 1990). 

Domestication is not challenged, ei- 
ther in terms of human, plant or non- 
human animal, which I would say is an 
extremely important factor, though a 
society can still remain relatively egali- 
tarian (in human terms) while possess- 
ing any or all of them. However, like 
anarchist and anthropologist Pierre 
Clastres, he grants the power of influence 
held by Big/1 lead Men, chiefs and occa- 
sionally kings as largely ambiguous. 

To a certain degree, he's right. The 
role of a Big Man or chief are not always 
permanent positions and those who hold 
them are hardly as untouchable as poli- 
ticians, theocrals and the powerful are 
in our own society. But I feel both 
Clastres and Barclay dismissed the 
power of influence too easily, especially 
in terms of chieftainships. As Clastres 
himself uncovered, the power of a chief 
may only be absolute during periods of 
warfare, but warfare is the creation of the 
slate. The hegemonic power and in- 
creased influence of war chiefs created 
the increasing capability for coercive 
power. Though this may not have al- 
ways have lead to the creation of the 
state, it certainly did on a number of oc- 
casions as is painfully clear now, 

Barclay realizes that the main goal 
of warfare is conquest and that expan- 
sion and warfare laid the roots of the 
state. However, he makes a rather deci- 
sive split between warfare and the feuds 
and raiding that plagues horticultural 
societies. But such a split makes sense if 
we're talking about scale and stated in- 
tents, but it doesn't hold up anywhere 
else. Feuding between kin groups and 


using a relatively fringe concept for the 
same old post-modern bullshit. 

The Party's Over: Oil, War, ami Ihe Fate of 
Industrial Societies. By Richard Heinbcrg. 
Gabriola Island, BC: New Society Pub- 
lishers, 2003. 275 pages, paperback. 

This is an extremely timely and impor- 
tant book. Heinberg chronicles the his- 
tory of civilization and sources of energy 
and energy exploitation. From wood to 
coal to oil, he explains it all in depth and 
for those of us with little technical back- 
ground in this sort of topics. But the book 
carries one primary message: industrial 
civilization is in no way sustainable and 
we are tinkering on the verge of collapse. 

He goes through all the possibilities 
for 'alternative energy' and dispels 
myths of sustainable energy though fo- 
cusing less on the complete urtdesirabil- 
ity of civilization. He focuses primarily 
on Hubbcrt's Peak, the outcome of ma- 
jor studies done on the peak of world oil 
production. That peak is happening and 
the results will be increasingly felt. His 
book is really like a bit of an updated 
addition to William Cation's vital Over- 
shoot (which is still higlily recommended, 
especially for the importance placed on 
basic ecological themes like carrying ca- 

Heinberg's work is immediate and 
he's not splitting hairs about the inevi- 
tability of collapse. However, what he's 
pushing for is to 'manage' the collapse. 
Something we'd all ideally like to see 
happen, though it seems obvious that we 
shouldn't be too disillusioned as to think 
that those in power will be willing to go 
along with their decline. Hope is best, 
but action is even more important. But 
I'm not talking about the kind of activist 
action and push for alternative energy 


for a soft crash as Heinberg is. 

While this was really a point of dis- 
agreement while reading the book, 
Heinberg's reevaluation of the anarcho- 
primitivist critique in a recent Fifth Es- 
tate highlights the severity of our differ- 
ences. According to Heinberg being 
"against civilization" is counterproduc- 
tive. Perhaps to the unfruitful PR efforts 
on Heinberg's behalf, but for those of us 
who wish to do more than merely tend 
our gardens and cross our fingers for a 
soft and easy transition, this is a rather 
staunch opposition. Not that there's any 
one way people should act, we will all 
deal differently and not everyone is re- 
alistically going to take out power sta- 
tions or take up arms, but there's so 
much more to gain by embracing any 
number of means rather than shutting 
ourselves off to others. Especially when 
it comes to trying to sell ourselves on our 
weak, do nothing conclusions. 

The State. By Harold Barclay. London: 
Freedom Press, 2003. Paper, 109 pgs. 

This small pocketbook is a rather neces- 
sary addition to anarchist literature. As 
the rear cover asserts: "The state is nei- 
Iher an inevitable, nor natural, phenom- 
enon, but the creation of despots. Its his- 
tory is a history of power, wealth and 
tyranny. The immortality of the state is 
the greatest myth of our society." Barclay 
is rightly convinced that any attempt to 
destroy the state requires a greater un- 
derstanding of it. This is his contribution. 
The book is limited by its size to re- 
main a widespread introduction to theo- 
ries on the origins, maintenance and fail- 
ure of states. That's both a positive and 
a negative. A positive because it will be 
appealing to those who aren't already 
interested or experienced with the huge 


response to long term conditions with 
respect to short term changes. We sur- 
vive because, as a species, we are adap- 
tive. But that has been a kind of mixed 
blessing. While it helps our body store 
fat and water so we can cover large dis- 
tances or that we are capable of taking 
in so many types of food, it has also made 
it possible for us to survive in cities and 
sustain ourselves off of overly processed 

ordered city, the industrial bubble, the 
global system and the virtual reality, 
we've seen change in terms of genera- 
tions rather than thousands of years. 
Those who shape and benefit from these 
realities can only do so with a willing 
army, producers and reproducers. They 
take their short term benefit as reality 
and turned history into evolution. They 
created gods and then became them. 

!Kung women gathering. 

waste. What we've been capable of sur- 
viving for a short period has been seen 
by some as an evolutionary change in 
itself. It has allowed some to think that 
humans were intended for city and in- 
dustrial life or that this way of survival 
and cancerous growth can continue to 
exist. Either by the Hand ofGod/s or the 
Knowledge of Science, we believe this 
way of living is natural. 

Evolution has been condensed into 
a social reality. That is why wc have rac- 
ism, sexism, class or caste societies, and 
their realities of slavery, war, coloniza- 
tion, imperialism, and the like. As we 
stepped into the tamed countryside, the 


Our knowledge, our reality, is what 
the domesticators have and continue to 
teach us about ourselves and about our 

Evolution becomes the survival of 
the fittest because that is the only way to 
really 'make it' in our reality. Some are 
born to rule, some arc born to serve. Or 
some are simply smarter and more 
driven than others. 

The same goes for society. Some 
were meant to fail, some were meant to 
succeed. Some were meant to produce 
and some to consume. Those who raise 
the lobster for the rich to eat have to buy 



"I have attempted to evaluate the subsistence base of one contemporary hunter- 
gatherer society living in a marginal environment. The !Kung Bushmen have 
available to them some relatively abundant high-quality foods, and they do 
not have to walk very far or work very hard to get them. Furthermore this 
modest work effort provides sufficient calories to support not only the active 
adults, but also a large number of middle-aged and elderly people. The Bush- 
men do not have to press their youngsters into the service of the food quest, 
nor do they have to dispose of the oldsters after they have ceased to be produc- 

The evidence presented assumes an added significance because this secu- 
rity of life was observed during the third year of one of the most severe droughts 
iii South Africa's history. Most of the 576,000 people of Botswana are pastoralists 
and agriculturalists. After the crops had failed three years in succession and 
over 250,000 head of cattle had died on the range for lack of water, the World 
Hood Program of the United Nations instituted a famine relief program which 
has grown to include 180,000 people, over 30 per cent of the population (Gov- 
ernment of Botswana, 1966). This program barely touched the Dobe area in the 
isolated northwest corner of the country and the Herero and Tswana women 
there were able to feed their families only by joining the Bushman women to 
forage for wild foods. Thus the natural plant resources of the Dobe area were 
carrying a higher proportion of population than would be would be the case in 
years when the Bantu harvested crops. Yet this added pressure on the land did 
not seem to adversely affect the Bushmen. 

In one sense it was unfortunate that the period of my field work happened 
to coincide with the drought, since I was unable to witness a "typical" annual 
subsistence cycle. However, in another sense, the coincidence was a lucky one, 
for the drought put the Bushmen and their subsistence system to the acid test 
and, in terms of adaptation to scarce resources, they passed with flying colors. 
One can postulate that their subsistence base would be even more substantial 
during years of higher rainfall. 

What are the crucial factors that make this way of life possible? I suggest 
that the primary factor is the Bushmen's strong emphasis on vegetable food 
sources. Although hunting involves a great deal of effort and prestige, plant 
foods provide from 60-80 per cent of the annual diet by weight. Meat has come 
to be regarded as a special treat; when available, it is welcomed as a break from 
the routine of vegetable foods, but it is never depended upon as a special treat; 
when available, it is welcomed as a break from the routine of vegetable foods, 
but it is never depended upon as a staple. No one ever goes hungry when 
hunting fails." 

-Richard B. Lee, 'What Hunters Do for a Living'. In Lee and Devore, Man the 
Hunter, New York: Aldine de Gruyter, 1968. Pg. 40. 

this is not a sole incident either. 

Graeber is also prone to making ob- 
scure post-modernist statements such as 
"cultural differences are unimportant" 
(46) or that history is merely a string of 
consequences and should be disre- 
garded- What he is doing here is pretty 
familiar as it is a pre- 
text for ethnocide. To 
say culture is unimpor- 
tant is to disregard the 
very real conditions 
that people are living 
under and why they 
might want to continue 
living a certain way or 
would want to resist 
another. It's an easy 
statement to make 
from a cushy Yale of- 
fice, but hardly one 
most people putting their lives on the 
line would want to make. That history 
is a string of consequences does have its 
truths, but to throw it out is to give up 
an otherwise priceless source to under- 
standing how things did get the way they 
are now and what wc can do about it. It 
doesn't mean history is destined to do 
anything in particular to say that certain 
events bring about certain consequences. 
And more importantly, that understand- 
ing that helps us understand how civili- 
zation continues to exist. Of course, 
Graeber isn't interested in destroying 
civilization or even industrial society, so 
such information is not surprisingly 
worthless for him. It may only impede 
the brave new world of decentralized 

The book lias no citations or real ref- 
erences, hardly giving it much creden- 
tials outside of the small, but eager crew 
of 'anarchists' or students that Graeber 
is trying to charm. But whoever those 


people likely may be, they aren't likely 
very well aware of what anarchy truly 
is about. Or more precisely, what it isn't 
about. According to Graeber, most an- 
archists "think [Americal ought to be a 
democracy" (92). What anarchists you 
might ask? Apparently the ones that 

regular Yale. 

Yeah, that 

Of all the 
things I've said about 
this book, my com- 
ment that anarchy is 
not democracy (a fact) 
is the one that really set 
Graeber off the handle 
and ended in me on 
the receiving end of a 
fit and slur of obsceni- 
ties that would make 
the biggest baby on earth jealous (some- 
times I think of this as my crowning 
achievement: being cussed out by a Yale 
professor!). But seriously, this is anarchy 
to Graeber: democracy. Unfortunately, 
he's not alone, but here it's really just an- 
other needle in a haystack. 

Other things Gracbcr's anarchists 
are apparently concerned about are re- 
claiming work (not even worth touching) 
and ending North-South inequalities. 
True enough for some, but I think it's 
safe to say that most anarchists favor 
abolishing globalization, even if it means 
much different things. Here Graeber 
wants global redistribution of the wealth: 
more akin to dull liberals like Global 

1 could go on, but I think my point 
is clear: there is and never should be a 
capitol A anarchism and certainly never 
an anarchist anthropology. It only gives 
dim witted academics like Graeber a 
chance to try and take the spotlight by 




one. The voice and direction are strong, 
but she remains the central character. 
Isaacson's book focuses on a number of 
characters and that is its primary 
strength. However, the bulk of the book 
lacks a strong narrative tone which can 
cause a bit of confusion. 

Each of these books carries its own 
strengths and weaknesses, but each one 
focuses on the indigenous voices and 
struggles that get pushed aside and used 
from all angles. They point towards the 
beauty that life can and will be, and the 
depth to which civilization has mined 
our souls. Without resorting to new age 
or weakened premises, the authors care- 
fully portray real struggles. Though their 
conclusions are by no means the radical 
implications we draw from them, their 
contributions arc extremely vital. 

Fragments of an Anarchist Anthropology. 
By David Graeber. Chicago: Prickly 
Paradigm, 2004. Paper, 102 pgs. $10.00. 
I really wanted to find some redeeming 
value to this book, but I just can't. Anar- 
chist and Yale Professor David Graeber 
set out to try and establish an anarchist 
anthropology. In the process he shows 
every reason why such a thing should 
not exist! The book is short and leaves 
the reader desiring much more consid- 
ering the topic and the complete lack of 
anarchist influence. Needless to say, I 
have a number of issues with the text. 

Let's start with the most glaring 
problem: for a book on anarchist anthro- 
pology, it ignores the most likely tenet 
of anarchism: the anarcho-primitivist 
critique. When I say ignore, that's what 
I mean, the few times AP is mentioned 
at all, it is without the anarcho- prefix 
(as if we don't deserve it) and isn't even 
given real grounding (about as much as 
new agers, whom Graeber has actually 


told me he has more in common with). 
Zerzan is given brief mention, none of 
which is brought up seriously. No mat- 
ter what one thinks of the AP critique, 
the least one can do (especially an aca- 
demic) is give credit where it's due. If 
any segment of anarchists is anthropo- 
logically inclined, it's going to be 
anarcho-primitivists. Few, if any, other 
anarchists are really even interested in it 
(in fact, it's usually the heaviest line toted 
against AP). 

Furthermore, green anarchy is not 
given any attention either. That is as ei- 
ther a tendency of anarchists or even as 
something apparently worth the good 
professor's expensive time. Where men- 
tion is made it's of folks who take what 
they want from 'primitives' without re- 
ally getting in depth. A comment easily 
made when it lacks any 

Now what really gets me about this 
is that our Yale Professor is clearly inca- 
pable of doing his homework. If one was 
to do an 'anarchist anthropology', they 
would probably realize the steps already 
taken most notably by Pierre Clastres, 
though more explicitly by Harold 
Barclay and Brian Morris. Barclay has 
given a pretty good shot at 'an anarchist 
anthropology' though he is given no 
credit. While he's no fan of AP, he at least 
gave it a fair mention in his book (People 
without Government). Morris hasn't been 
as explicit on the subject, though Graeber 
has no doubt read his essay 'Anarchism 
and Anthropology'. This is clear enough 
considering he rather blatantly plagia- 
rized a good chunk of it! Of course if the 
book is coming from Crimethlnc or al- 
most any other radical/anarchist group, 
blatant plagiarism is far from a problem, 
but for a Yale professor in an academic 
book? That's a much different story. And 


>K s'^^ 


the rice that they are sold. Those whose other kept growing. To feed thatgrowth 
children were sacrificed by Aztec kings they developed more hx>ls and technolo 
bodies withered while they only had a gies designed to kill more people and cu 
diet of corn to eat. Those who cut the more forests and dig more soil quickly 
forests and carved the giant statutes on There was no Hand of God in this noi 
Easter Island were those who could only any act of evolution, 
have focused on what they were going And never was there an origin of 'so- 

to eat then and there. That's the nature ciety' as such. No matter what we are 
of the civilized game: someone or some- now or have been, we have been socia 
place will always have to sacrifice for the first and foremost. Even the most archaic 
'benefit' of society. form of human society flowed organi- 

These are the realities of the great cally from the way our bodies and minds 
myth of Progress: the pure form of so- have evolved. 

cial evolution. We look towards the This is where our 'human nature' 

heavens or towards our glorious Future stems from. It flows from our needs as 
as we sacrifice our lives and our bodies social animals that must think, eat, drink 
for the society that ultimately consumes and sleep, our need for companionship 
us. This applies as much to the early ag- and community (both human and non- 
ricultural kingdoms as it does to our own human), our need for autonomy and the 
society. Wemoveforwardoutofoursav- fulfillment of simply being. For over 
age state of nature or we don't. 99.99% of human history, that has looked 

The philosophers tell us this is an like small and open bands of about 15- 
intentional act, a choice for every human 25 people who live in temporary camps 
born to make: Progress or regress. They throughout a given bioregion with 
tell us about the social contract where loosely defined and larger affiliations to 
society was created and directed. They each other. Food was hunted, gathered, 
tell us about the evolution of savages to scavenged, or fished. In some people 
barbarians to primitive kingdoms and could make fire, others would keep 
onto the state and, the high point of cvo- coals, and some had none at all. Cultural 
lution, civilization. The movement was knowledgewassharedandallhad equal 
directed and intentional, the consc- access to what domesticated peoples re- 
quences were necessary, and the direc- fer to as 'resources'. Meals, hunts, and 
tion was final. social life were collective and while men 

But there was never any social con- and women often did separate things, 
tract. Only recently were the directions neither was seen as more valuable than 
of growth and social momentum capable the other. 

of being directed in such a predeter- This is the life of the nomadic gath- 

mined and controlled way. Never was erer-hunter. It is the way that we have 
the creation or change of society such an lived for the bulk of our existence as hu- 
ordered and planned thing. Never did mans and then it goes back even further, 
any part of humanity 'evolve' into a dif- This is the world that has shaped our 
ferent being or was there any massive minds and bodies as humans, 
change over from gatherer-hunters to And this is where we'll start our look 

horticulturalists. Some societies at human societies, 
changed, some societies grew, some 
stayed in a particular form, but some NOMADISM AND THE SPIRIT OF 



ANARCHY There is no split between the Self 

and the Other. There is no way of taking 
If you needed one word to sum up the yourself mentally or physical out of the 
nature of nomadic gatherer-hunter life, bioregion/s where you live. It's as un- 
it would be that very thing that shaped thinkable as it would be unnecessary, 
our evolution: adaptivity. The purpose and place of any individual 

Adaptivity means a number of is inseparable from their world. So what 
things, but we'll keep our focus in the you end up with is a lived spirituality: 
sense of ecological and social adaptivity. one that is about individual connections 
The life of the nomadic gatherer-hunter and experience, that grows through self- 

is rooted in their 
ecological world. 
It means reading 
the signs and 
movements of the 
animals around 
you. It means fol- 
lowing the 
growth of plants 
and the lives of 
other beings as 
they follow that 
growth and 

The health of 
the bioregion at 
large is insepa- 
rable from the 
world around 
you. For us, this 
ran be under- 
stood in a purely 
material or ratio- 
nal sense: you 
don't shit in your 
own bed. That 
much is true, but 
humans are spiri- 
tual beings. Our 

Onge father and son 

discovery, that is 
through being 
lived rather than 
through highly 
elaborate rituals 
and ceremonies 
(though they of- 
ten still occur for 
primarily social 
reasons), and is 
anarchistic in es- 

That spirit of 
anarchy is impor- 
tant for a number 
of reasons. But I 
mainly bring it up 
because it is 
something we've 
had taken from us 
and something 
that we tend to 
lack an under- 
standing of or ca- 
pacity for. Spiritu- 
ality for us refers 
to something dis- 
tant and based on 

spirit has been channeled through the belief rather than direct experience, it is 
soulless anti-spirit of Science, God, and dictated to us rather than coming from 
an uprooted Reason. But among rooted within. For us, spirituality equates to re- 
peoples, that spirit is everything. That ligion which equates to something cre- 
spirit is what connects an individual to a ted and spread by (typically) old men 
the community and wildness around roaming in far away deserts thousands 
them. of years ago. That distance is reflected 


written as travel narratives, and none of 
the three authors is an anthropologist. So 
these are the kinds of books for people 
who want to know more about the lives 
of gatherer-hunters and how civilization 
affects them without having to wade 
through the details of ethnography. In 
this respect, the books are far from cut 
and dry books about what a population 
eats and how they deal with each other 
than it is about their encounters with 
outsiders and how that works both ways. 
The books arc all journeys on behalf 
of the authors. Isaacson is a white born 
in South Africa who was raised on the 
tales of the allusive and mystical Bush- 
men (!Kung) of the Kalahari. His jour- 
ney began with wanting to know more 
about who these people really were. 
Mukcrjee is from India and had been 
drawn to the Andaman Islands which 
had been colonized and exploited by In- 
dia. Her journeys began as a trained sci- 
entist writing a number of articles which 
lit a passion to learn more about the na- 
tive populations: the Great Andamancse, 
Jarawa, and Onge. Kane was drawn to 
the Huaorani of the Ecuadorian Amazon 
through activism. Having worked with 
a number of ecological groups, Kane be- 
came aware of the Huaorani through a 
letter they had written trying to assert 
their own voice in the mix of groups try- 
ing to claim in some way to cither hold 
or speak on behalf of the Amazon, and 
in the process Amazonians. 

What each of the authors found is 
important. Isaacson began looking for a 
way to root himself in the South African 
world that his white ancestors invaded. 
Among the !Kung he found the central 
role of healing through the land and 
through community. The importance 
that cosmology and connectivity places 
in the very essence of being. Mukerjce 


sought to understand the effects of In- 
dian colonization and to understand the 
gatherer-hunters who were subjected to 
such brutal portrayals as savages. What 
she found was the fullness of being 
among these peoples who resisted, want- 
ing to outlive the civilized menace. She 
saw first hand the will of a people who 
had not succumbed to agriculture and 
saw eye to eye with Jared Diamond who 
considered it the worst mistake in hu- 
man history. Joe Kane sought much of 
the same: to meet the heavily covered 
voice of indigenous people who environ- 

mentalistsand corporations only sought 
to use. To find their dire will to exist as 

they always had, but continued to fight 
civilized encroachment through corpo- 
rations, militaries and missionaries. 
What he found was a way of being that 
was thoroughly rooted and non-preda- 
tory. Something worth fighting for. 

All of these peoples: authors, indig- 
enous, and so forth were struggling: ei- 
ther to find themselves or on behalf what 
they know and feel in their bones. Gath- 
erer-hunters fighting against civilization. 
Civilized journalists searching for some- 
thing more. 

To get some technicalities out of the 
way, all of the books are well written and 
accessible, though not equally. All three 
authors seem to get by mostly on their 
journalistic work, so they're seasoned in 
that regard. Out of the three Kane's book 
is the strongest in style and appeal. It is 
entrenched in the involvement of the 
subjects in its entirety and carries their 
arguments and perspectives out 
strongly . Mukcrjee's book is a more back 
and forth of history and the present. Her 
encounters with her 'subjects' aren't as 
in depth as either Kane or Isaacson's, 
though this itself may come from trying 
to work with four groups rather than 


;*?-\ ■■f/.'i 

- MM 







world wide (heavily reminiscent of Ri- 
chard Drinnon's classic Facing West: the 
Metaphysics of Indian Hating and Empire 
Building). Part of this process, as Tierney 
shows, is that Chagnon and Neel were 

responsible for the 
spread of endemic dis- 
eases, prompting war- 
fare on unprecedented 
levels, and using the 
Yanomamo as test sub- 
jects for nuclear and 
genetic research (their 
work was funded by 
the U.S. Atomic En- " 
ergy Commission). 

Yet, the book is not about Chagnon 
and some other random scientists, but 
about the connection between science, 
media, and colonization. About how we 
perceive the 'Other' and how that per- 
ception justifies our realities. These are 
the ways in which civilization destroys 
and uproots life. His account will make 
you angry, but it is sorely needed. His 
book is not a first on the subject, but its 
non-academic grounding and approach 
make it more widely appreciable. It is not 
without faults; most notably it gives no 
attention to the amount of damage 
caused by missionaries {namely New 
Tribal Missions). A short account of 
which is in Jacques Lizot's The Yanomami 
in the Face of Ethuocidc (Copenhagen: 
IWGIA, 1976) and much more elabo- 
rated (along with the points against an- 
thropologists and geneticists) in K. Brian 
Ferguson's thick but excellent Yanomami 
Warfare: A Political History (Santa Fe: 
SARS, 1995). 

Tierney's book has been a source of 
major argument, arising well before the 
book was even published. The greatest 
fear was notably coming from sociobi- 
ologists and anthropologists who likely 


had something to fear about opening the 
anthropological closets. What is even 
more telling (especially for those who 
have, like us, taken a serious interest in 
anthropology though much reserved) is 

the follow up to the 
book on behalf of the 
American Anthropo- 
logical Association: ap- 
parently the ethical 
considerations merit 
only further recogni- 
tion when put in the 
public, but ultimately 
Chagnon was doing 

worthwhile anthropology! Just goes to 
show how far we've come in treatment 
of indigenous people while the real lives 
and struggles of the Yanomamo are fur- 
ther pushed into the sidelines of history. 
Ethnocide is the order of the day. 

For more information on the con- 
quest and colonization of the Amazon 
and its peoples, check out Linda 
Rabben's quick and excellent Unnatural 
Selection: the Yanomami, the Kayapd, and 
the Onslaught of Civilization (Seattle: Uni- 
versity of Washington Press, 1998). 


The Heating Land: The Bushmen and the 
Kalahari Desert by Rupert Isaacson. New 
York: Grove, 2001. 278 pages, paperback. 


The Land of the Naked People: Encounters 
with Stone Age Islanders by Madhusrce 
Mukerjee. New York: Houghton Mifflin, 
2003. 268 pages, hardback. $24.00. 
Savages by Joe Kane. New York: Vintage 
Books, 1996. 274 pages, paperback. 


There's continuity to these three books 
and a common appeal. They are all about 
contemporary gatherer-hunters, are all 



"!Kung siblings are likely to be about four years apart in age— an unusually 
long birth spacing for a population without birth control. How !Kung women 
maintain these long intervals between births is a question only now being an- 
swered. The !Kung claim to know of plants that cause miscarriage when prop- 
erly prepared and ingested, but there is no evidence that these are effective— 
or even that they are used. A taboo against resuming sexual relations is also 
said to be in effect for about six months after a child's birth, but most couples 
share their blankets again immediately after a birth and do not abide by this 
restriction for very long. (Even if they did, it would aUow the women to get 
pregnant soon after the end of the six months, resulting in a birth spacing of 
two years at most.) 

Infanticide has also been suggested as an explanation. Bantu law now pro- 
hibits this practice, but even in traditional times it probably occurred only 
rarely— in cases of congenital deformity, of too short birth spacing, or of twins, 
regardless of gender. The length of the birth interval could be a lire-or-death 
issue: if a woman had another baby too soon, either the baby or her older child— 
already the object of great affec Hon— would probably die. Nursing a child re- 
quires a large daily intake of calories by the mother. Although the !Kung diet is 
usually adequate for this, it would be debilitating or even impossible for a 
woman to produce enough milk for txvo children. (The milk has been analyzed 
and found to be nutritionally adequate and almost comparable in composition 
to samples taken from Western women.) With no other sources of milk avail- 
able, the older child would have to be weaned onto bush foods, which are 
rough and difficult to digest. To survive on such foods a child would have to 
be older than two years— preferably substantially older. (Today cows' milk is 
available for toddlers, so this problem has largely been eliminated.) 

The decision in favor of infanticide was never made lightly or without 
anguish, but sometimes there was little choice The woman would probably 
give birth alone and bury the infant immediately, preferably before it took its 
first breath. (The traditional .'Kung did not consider a child a true person until 
it was brought back to the village; thus early infanticide was not seen as homi- 
cide.) Such cases, however, must have been extremely rare; even stillbirths, 
only a fraction of which could be concealed infanticide, accounted for only 
about one percent of births. Thus, only a few women had to face this choice 
personally and directly. 

One likely explanation for the long birth intervals is the IKung pattern of 
prolonged nursing. Although solid foods supplement a child's diet as early as 
six months of age (either premasticated or mashed at this early stage) nursing 
continues on the average of several times an hour throughout the first few 
years of a child's life. The constant stimulation of the nipple has been shown to 
suppress the levels of hormones that promote ovulation, thus making concep 

Whatever the exact cause, the resulting four-year birth interval is essential 



to the IKung way of life. IKung women are the major providers of child care 
and carry young children almost everywhere they go — an estimated 1500 miles 
a year. Women are also the major providers of food and walk between two 
and twelve miles two or three times a week to go gathering. When they return 
they carry, along with their child, fifteen to thirty-three pounds of wild veg- 
etables, although loads of forty pounds and more have been recorded. They 
also make frequent trips to villages a few miles away and take longer trips 
when the entire group moves camp or visits people living at distances of up to 
sixty miles. On these long trips women also carry their few possessions — a 
mortar and pestle, cooking utensils, water containers, a digging stick, various 
ornaments and pieces of clothing, as well as water — adding another two to 
four pounds to their burden. 

For women who weigh an average of ninety pounds themselves, main- 
taining their subsistence activities would be difficult, if not impossible, were 
the birth interval any shorter. A four-year-old is able to keep pace walking 
with adults, at least on short trips, or may be willing to stay in the village 
while her goes gathering for the day. A younger child would be more depen- 
dent; the mother would have to carry her, as well as the new infant, wherever 
she went. 

Perhaps they tend to experience only a few menstrual periods between 
pregnancies, !Kung women consider menstruation "a thing of no account." 
Although it is occasionally referred to as "having sickness" and although some 
associated physical discomfort is acknowledged (for example, cramps, breast 
tenderness, headaches, and backaches), menstruation is not thought to affect 
women's psychological state. Many IKung women do believe, however, that 
if a woman sees traces of menstrual blood on another woman's leg or even is 
told that another woman has started her period, she will begin menstruating 
as well. 

IKung women try to conceal their menstrual blood, but this is not always 
possible. Leaves, pieces of leather skins, or, more recently, cloth that can be 
washed and saved are the only articles they have to contain their flow. They 
are concerned about cleanliness, but water is available only in small quantities 
during much of the year, making daily bathing difficult. Some women curtail 
their visiting when the flow is heaviest, but others carry on their normal ac- 
tivities. One woman explained, "When I want to visit, I go at night. Then, no 
one an see if there is blood on my legs." The end of menstruation is followed 
by bathing, even if water is scarce. 

Menstruation is given minimal attention by the IKung. Women are not set 
apart and couples do not cease to lie beside each other at night Sexual activity 
Is expected to come to a halt, but since conception is thought to result form the 
|i lining of semen with the last of the menstrual blood, the taboo may give way, 
especially during the last day or two, if conception is desired." 

-Marjorie Shostak, Nisa: the Life and Words of a IKung Woman. New York: 
Vintage, 1983. Pgs. 66-68. 

ary project of destroying civilization 
aren't so open. It's all about class struggle 
and class struggle exclusively. The pam- 
phlet really labors this point without 
clearly explaining why the only valid 
egoist struggle against civilization is 
through class. But it seems apparent that 
for all the word mincing, the communist, 
class struggle orientation is hardly such 
an unknown rather than an unspoken 
image of what the outcome of this illus- 
trious revolution may really be. 

The revolutionary wears no clothes, 

There's enough in this pamphlet to 
make me want to dissect and tear it apart 
piece by piece, but really I just don't 
think it's worth the time and effort. I'd 
like to say I found something useful here 
and on certain levels there are, but the 
amount of groundless straw person at- 
tacks taken to get to rather well covered 
topics such as the problems of Utopia or 
ideology or morality doesn't merit the 
effort it takes to find the needles in the 
haystack. Perhaps it's of use to others, 
but the one thing blatantly clear to me 
after reading this is that 1 have little to 
nothing in common with its author and 
its approach. That is probably the only 
thing the author and I have agreed upon. 

All my problems aside, we all 
should and do have our own approaches 
and visions. Such is extremely important. 
But in the end I only hope that we can 
find more productive ways of articulat- 
ing those visions without having to mis- 
represent each other. There are enough 
differences that we don't have to make 
up new, straw ones! 

Darkness in El Dorado: How Scientists and 
Journalists Devastated the Amazon. By 
Patrick Tierney. New York: W.W. 
Norton, 2001. 431 pages, paperback. 



This is a rather frightening book. It's a 
story about science and power, about 
civilization and colonization. Tierney, an 
environmental activist and journalist, 
was like many a student interested in 
anthropology and Latin America. Like 
millions of people, his introduction to the 
'savage' was the classic works of anthro- 
pologist Napoleon Chagnon on the 
Yanomamo, a number of horticulturalist 
bands living in a region of the Amazon 
that was not heavily invaded by the Bra- 
zilian state until the mid-twentieth cen- 

Upon being 'discovered', there was 
a frenzy of media, governments, militar- 
ies and scientists who wanted to get a 
glimpse of true 'savages'. Chagnon and 
geneticist James Neel would lead a num- 
ber of crews through the Amazon to do 
what it is civilized people do best: mea- 
sure, inject, weigh, uproot, study, at- 
tempt to destroy, and exploit the 
Yanomamo. Chagnon, driven by socio- 
biology {breeding ground for genetics, 
scientific racism, and so much more), 
sought to prove the Hobbesian view of 
life before civilization as "nasty, brutish, 
and short". What ensued was in no way 
different than the reality of colonialism, 
the way of life was ravaged and the in- 
troduction of metal tools and outside 
agitation resulted in periods of violent 
warfare. Granted warfare was hardly 
created by invasion, but tied to horticul- 
tural life, the dynamics had changed 

The outcome, the Yanomamo be- 
came the notorious "Fierce People" 
thanks to Chagnon's ethnography of the 
same name. An image which has only 
reaffirmed the importance of being civi- 
lized and further justified the treatment 
of indigenous or 'uncivilized' people 


i ii 

r IT* 4 riv \n MM 


norm. The tone is horribly self-righteous 
and presumptuous, making patently 
absurd attacks. In this case, the most 
overarching one is that for some reason 
green anarchists and anarcho-primitiv- 
ists are not concerned with social rela- 
tionships and that somehow the bulk of 
us are really just insincere about our ap- 
proaches (sorry folks, apparently the 
communist, egoist perspective is the one 
truth, and also the most "fundamentally 


If 1 try to think about where these 
'attacks' arc going or what they are re- 
ally pointing towards, I just get really 
irritated at best. What is being argued is 
just so counterintuitive to what I feel and 
know: There's more to life than billions 
of individuals acting on their own behalf 
with no greater connection. You can call 
it biocentrism, paganism, whatever you 
want, but I know there is something 
greater to life that connects all beings. 
According to this pamphlet, that is some- 
how moralistic. According to this pam- 
phlet and its author, nearly everything 
that isn't coming from that communist, 
egoist truth is moralistic. How or why 
this is so is beyond me and the pamphlet 
and all other Venomous Butterfly publi- 
cations have yet to convince me. But 
what I have learned is that morality is 
an easy label to place, but when used so 
easily, should we be surprised when it 
no longer has meaning? 

There is a post-modernist angle that 
goes against anarcho-primitivist cri- 
tiques: that we have no roots, or at least 
none worth pursuing with any real 
meaning, and even more so, there is no 
'we'. Any concept of primordial selves 
or human nature is forbidden, because 
apparently they can only be used to natu- 
ralize and legitimate a power dynamic 
or morality wielded against others. This 


is a leap that would make sprinters jeal- 
ous. Anyways, the denial of roots is noth- 
ing new, but that doesn't make this us- 
age any less obnoxious. Apparently we 
can't look at other societies without 
reifying and further romanticizing them. 
But even if we could (somehow this is 
all only hypothetical), they aren't worth 
seriously looking at. 

Now this point really bothers me, 
probably for reasons that should be fairly 
obvious considering the contents of this 
zine. But I don't understand this point. 
It doesn't matter whether you think no- 
madic gatherer/hunters are or are not an 
image of humanity in the state of nature. 
It doesn't matter whether or not you 
think there's anything 'primal' about our 
being or not. What does matter is that 
there are living examples of anarchy in 
action. Not theory, not speculation, noth- 
ing but real beings. That doesn't mean 
we need to recreate their every day lives, 
but it's something that anyone seriously 
interested in destroying the state (espe- 
cially those wanting to destroy civiliza- 
tion) should, at the very least, take seri- 
ous notice of. 

AH of this is completely pushed 
aside or thrown out. What is pushed is 
the importance of "something different". 
It's all about this one true path to revo- 
lution and about freeing ourselves from 
all of our limits (though rather rigid 
guidelines as to how this ought to be 
done are clearly elaborated), but at some 
point something positive needs to be 
done to create and not just destroy what- 
ever it is that oppresses us at the level of 
the self, whatever that may be. 

But for all the pushing aside of 
anarcho-primitivist and green anarchist 
critique, and all the talk of going to that 
'nebulous' "somewhere different", it's 
clear that the proper steps to a revolution- 

in our own distance from our spirits and 
the place where spirits grow. 

That spirituality, that connected- 
ness, is something that we need, and, as 
we shall see, it is through this that the 
domesticators tap into our being and 
break us. But it is also the basis of social 
life. There are few mysteries to how life 
works together for those who live within 
wildness. A nomadic gatherer-hunter 
will grow up learning about the plants, 
animals, and everything else that they 

Huaorani husband and wife hunting 

but they 
are not 
in that 
and their 
They are 

a part of that greater community and so 
they are constantly learning about the in- 
terconnections of things. 

This contrasts pretty harshly against 
our own disconnected reality. For in- 
stance, a lot of civilized people despise 
insects, snakes, and rodents. We're not 
taught to see how all of these things in- 
teract. So we swat flies and mosquitoes 
away while we spray insecticides on 
their and our homes, we step on spiders 
and cockroaches, and have rats extermi- 
nated. While ignoring the health conse- 
quences of all these chemicals tempo- 
rarily, we miss out on the obvious. Spi- 
ders very rarely bite in any serious way, 
but we're afraid of them (even though 
we're far more likely to die or have seri- 
ous health effects from what we use to 


rid them), but then complain when the 
flics and mosquitoes are around us more 
when we kill the spiders that would oth- 
erwise eat them. Or we overlook how 
similar rats can be to us as they live off 
the waste of our own society. And we 
definitely overlook how most rats, mos- 
quitoes, stinging bees and the like were 
brought into these places through our 
Progress and Growth, not theirs. 

But for those rooted in their 
bioregion, it is as impossible to see all of 

things as 
than it is 
for us to 
see how 
they all 
fit ' to-j 
a n d 


other, even as we pull the rat from the 

domesticated cats' mouth. That spiritual 
connection and rooting is one of the most 
important aspects for remaining adap- 
tive: you can see the immediate and de- 
layed consequences of any action that 
you take. 

And this is where nomadism is most 
important: if you are rooted in a 
bioregion, but not physically stuck in a 
particular area, then you are capable of 
moving before any spot has been over 
foraged, over run or over hunted. No- 
madism is about adaptivity. Just as hav- 
ing a wide ranging diet is important, so 
is having a wide ranging area which you 
are familiar with. Life tends to be pre- 
dictable, but tilings always come up. One 
year might be dry, another wet, some 


plants and animals might be having a 
harder year than normal while some 
might have small population bursts. 
These are the things that a nomadic life 
prepares you to deal with and help you 
to understand. 

All of this applies equally to social 
life. When you move often, it only com- 
plicates the situation to have stockpiles. 
You own what you can carry, which is 
often nothing that couldn't be easily rec- 
reated by most members of society. 
There aren't options for trying to estab- 
lish any individually owned territory. 
The only thing that comes close is a sense 
of 'belonging' that, where it does exist, 
usually only applies to honey and some 
fruit trees. But even this is nothing like 
private property: it refers to a particular 
connection to a certain person or family 
rather than being a right of exclusion for 
others. Everyone has equal access to the 
same places and same things. 

Food is shared on principle rather 
than any exception. That is a foundation 
lor mutual aid: you share when you have 
food/ 1 share when I have food, and no 
one goes hungry. With no stockpiles, 
granaries or stashes, no one has anything 
to yield over others, at least nothing that 
they're just as capable of getting on their 
own. Everyone contributes in their own 


This is the basis for an egalitarian 
pociety. No one in society is given more 
Or less merit than others. Children are 
given the same respect and standing as 
others, though, like the elderly, they arc 
not expected to make the same kind of 
• * tntributions as their parents. Everyone 
hrings something different to a society. 
( 'hildren have the freedom to go off with 
Others in their age groups and create 
I heir own camps, mimicking the lives of 
their parents. This is how people learn 
In survive and how society maintains it* 


self: by willing individuals who take 
their own steps rather than have them 

This is primal anarchy and this is the 
world that our minds and bodies have 
grown into. 

And it can stay this way for a long 
period of time. The adaptivity of nomad- 
ism ends up being rather ingenious in a 
number of ways. Keeping on the move 
keeps populations down. You can only 
have as many children as you can carry 
and with a lack of processed and domes- 
ticated food sources, the primary food 
source for children up till the age of four 
is breast milk. Being rooted in a particu- 
lar region, the parents will not bring a 
child into the world if they can not sup- 
port them or offer the same world their 
parents gave them. 

Though this decision can end in in- 
fanticide (an act of compassion as op- 
posed to the cruelty of bringing a child 
into the world unwanted and unloved 
because of some distant morality rather 
than direct needs), rarely does it get this 
far. Producing breast milk slows ovula- 
tion. Living a nomadic and active life 
both slows the onset of menstruation for 
girls and further slows ovulation for 
women. There are plants that can be 
taken and are taken as preventatives or 
to induce an early miscarriage. None of 
this carries social taboo because every- 
one understands the basic needs of a 
child and knows that a child born with- 
out these is worse off than a child who 
dies at birth. 

Our own morality causes us to sec 
these things as cruel But our lack of un- 
derstanding comes from our own media- 
tion from the world and from the needs 
of our own children. Even the moralisti- 
cally driven Kropotkin noted the irony: 
"if these same Europeans were to tell a 
savage that people, extremely amiable, 



bal markets. Granted the analysis is im- 
portant and linking of the two is neces- 
sary, it almost seems like an easier way 
towards his shallow vision of what 
should happen. 

He embraces organic agriculture 
while bashing surplus production, 
though somehow maintaining a rela- 
tively similar means of food production. 
He sidesteps population issues though 
he regards that 6 billion people can only 
be doomed. He talks about the "slow 
food" movement and delicately talks 
about the sensuality of foods and impor- 
tance of exotics and variation. All fine 
and true though when mixed with his 
deep felt and rather pompously 'authen- 
tic' love of music he exposes some his 
rather high class love for civilization. 
Though this is totally unspoken, it is 
clearly there and perhaps that 'reading 
between the lines' makes the title of the 
book make a little more sense. 

The book talks of 
cultural revolution in 
terms of change and 
hints of immediacy, 
though it seems that 
direct action is a far 
cry and presumably 
not of interest. Subtle 
and scattered bits 
make anyone inter- 
ested in making 
change happen seem 
just immature. So 
while he says that or- 
gardes and slow food 
arc far from enough, 
they seem to be the 
only forms of con- 
ceivable praxis. He 
talks about the importance of not going 
back to the garden, but going wild, 
briefly talks about feral forests and 


permaculture, but these things get about 
the same amount of attention as his per- 
ceived support for the libra tory possibili- 
ties of genetic engineering when not 
done in corporate interests (seriously, he 
has actually written journal articles on 
the matter). Very, very weak. 

I point this book out though it is far 
from unique. Like the owner of the three- 
thousand acre organic farm mentioned 
in here, he recognizes what that farmer 
called the 'original sin', domestication, 
yet is compelled to only fight corporate 
greed because it's the immediate and 
pressing issue. A problem that admit- 
tedly will never go away, but one we can 
feel content about making lifestyle 
changes to accommodate rather than 
possibly put our lives on the line to fight. 
These kinds of books are almost a 
dime a dozen, but should only reaffirm 
the need to always be able to take from 
anything and everything what is rel- 
evant and always be 

Barbaric Thoughts: On 
a Revolutionary Cri- 
tique of Civilization 
Venomous Butterfly 
818 SW 3 rd Ave., 
PMB 1237 Portland, 
OR 97217, USA 20 
pages, pamphlet, 

This short pamphlet 
is really a conciso 
version of all the 
usual arguments 
against the anarcho 
primitivist critique. I 
was hoping it would 
be worthwhile and original, but it makd 
the same misstatements and straw pel 
son attacks that have just become tin 1 



Rcchiw/Rewiid H. 18 pages, free from elusion. Of them, Manning's book will stand out because it's well written and 

This ?ino comes from some folks who are generally makes stiong arguments 
currently trying to bring together a IhoughratlwTackinginterrnsofsoura-; 
rewilding. gatherer-hunter community (which aren't really 'his style', as lie so 
and the zine is both a form of outreach boldly states). 

for their project and for their ideas. Some Be that as it may, his look into the 

familiar names here: Tamarack, originsofagriculniremakessuretopoinl 
Rudwolfreturns, Laurel Luddite and out Hut the problem really goes deeper 
Skunkly Monkly, some bits from Tom that we Ore really looking at the conse- 
Brown and other books, as well as their quences of sedentism and surplus, He 
own Sky and Griffin. There's a good cs- points out how the production of surplus 
say on the reality of returning to primal is about producing wealth rather than 
living and an overall great addition to food. He dwells on the movement from 
the arising literature surrounding food to commodity and the conse- 
rewilding in theory and practice. If quences of it. What he highlights, and 
you're interested or involved in often explicitly, is that civilization (as in 
rewilding, then you can't go wrong here, our usage of the concept, not his appar- 
ently) is intrinsically unsustainable and 
lUtctviincd: a primer on GuHuailon, Do- based off of conquering, exploitation, 
mesticalion. and Anarchy. No price, 44 and the destruction of the earth and wild 
pages. Email: communities. 

This D1Y primer of all primers is defi- In this respect, his analysis (which 

nitely a much needed introduction from makes up the bulk of the book) is great, 
someoneother than the usual crowd. It's But therearcsomeearlyshadesof where 
accessible and easy to read, mergingbits he is going, lie refers to the following of 
of various primers and the GA-US 'back herdsas -prohnlomestication" without 
to basics' series with bits from tin; au- any good reason why. Though he con- 
thor/s and a couple things from ST. fersSlanley Diamond's observations that 
Some nice quick and poetic pieces with civilization is grounded In conquest and 
afusionofdefuuiigartkles. u Ci\'ilization repression, comprised of conscripts 
is a tragedy and always will be." rather than volunteers, this isapparenUy 

something we have to live with. Possi- 
ISOOKS/ PAMPHLETS W V Ws talk of "pruto-domestication" and 

tl>e like show some slide into inevilabil- 
Againsl the Grain: How Agriculture hu ity. He uncritically buys into mega fauna 
Hijacked Civilization By Richard Man- overkill theories and other common ten- 

ning. denotes. 

New York: North Point Press, 2004. 232 The book makes a rather quick, 

pages, hardback. $24.00. though graceful slide from the origins ol 

Thisb(H)kisoneofthelateslofanynum- is 

berofiournalislicoracademkbooksthat here that llicbooktakosan unstated turn 

makes grounded and valid arguments He focuses on Archer Daniels Midland 

about the consequences of agriculture, and exposes the driving force of corpo- 

but refuses to take that to its logical con- rate agriculture: commodities and glo- 


fond of their own children and so m\- isolate it: we reflect our own world utto 
pressionableUwl they cry when they see these different surroundings and con- 
a misfomine simulated on the stage, are texts and sure enough it can be as unap- 
living in Europe within a stone's throw pealing and contrived as our own soci- 
from dens in which children die from ety.Buttrusdissecu'onlcavcsnothingof 
sheer want of food, the savage loo, the original society. There are no sepa- 
would not understand them." 1 ratespheresordirty laundry: ihingssim- 

This Is just a sign of how far we've ply are as they are. 
gone from where we've lived. And it's You can see this in everyday life. 
one that clouds our ability to see what it There arc no gardens to tend, there is far 
is that we have lost We look for an eon- less in the way of ritual and ceremony 
nomic sphere, a religious sphere, a so- toprepareiorcwuipaiedtovillagedwell-. 
rial .and polilical sphere among these ers. There is no need for schedules, lime 
societies until woom find something and or calendars. You can remain adaptive. 


".. .Hadza donot assert rights to the areas with which they areassociated. Any- 
one may live, hunt and gather wherever he or she likes without restriction— 
both within the area with which he or she is mainly associated and anywhere 
else in Hadza country. The camp units in which people live are not fixed enti- 
ties: there is constant movement in and out while a camp < -mains at one site: 
when the site is changed people may move togetlier to one or more new sites 
or all or some may choose to move to an existing camp elsewhere. There are 
continuities in the composition of these local groupings but none which seri- 
ously limit individual freedom of movement. 

In all these societies nomadic movements of all types, both within and 
outside of Ihe local area, is apparently not seen as a burdensome necessity but 
positively as something healthy and desirable in itself. 1 have discussed else- 
where how neither the frequency nor the spatial patterning of Hadza moves 
can be interpreted in terms of ecological factors alone, although probably such 
flexible movement does, among other things, rapidly accomplish a rational 
distribu Hon of people in relation to resources available at any particular time. 
What it also does is to allow people to segregate themselves easily from those 
with whom they are in conflict, without economic penalty and without sacri- 
ficing any other vital interests. Most important of all for the present discussion 
is the way that such arrangements are subversive for the development of au- 
thority. Individuals are not bound to fixed areas, to fixed asserts or to fixed 
resources. They are able to move away without difficulty and at a moment's 
notice from constraint which others may seek to impose on them and such 
possibility of movement is a powerful mechanism, positively valued like other 
leveling mechanisms in these societies." 

-James Woodbum, 'Egalitarian Societies': Man, Vol. 17, No. 3 (Sept. 1982). Pes. 
43^436. F ^ 



Women and men will wake up and join 
their friends to talk and share gossip. The 
mm might spend the morning or the day 
gambling over arrows, determining 
which folks might be going hunting the 
next day. Ifasy playgames and joke, just 
as the women do as they hang around 
campor while out gathering. The smaller 
children might be with their parents, 
though most often the mother until they 
ore properly weaned. Once they are 
weaned they'll play together on their 
own with other kids their age, spending 

will gather. Though there is no pressure 
on youths to provide all their own food, 
it's all become a part of their play as it 
remains through the rest of their life* 
Men gamble so they aren't relied on for 
hunting every time just as women aren't 
out gathering everyday or expected to 
serve their husbands who are as capable 
of foraging. There are few to no de- 
mands. There are always opportunities 
to mix things up a bit. New folks might 
stay with your Irand for months ata time, 
and anyone is able to go stay with an- 

Ratck men roasting a gibbon 

their time playing games based around 
I operation rather than competition and 
they'll create their own mock societies 
Ond marriages, even including feuds. 
Hie older children will do much of Hie 
FbimC/ though starting to play around 
more with the idea of sex. Parents might 
discourage this kind of playing, but it's 
nt word only: they did the same, just as 
Iheir parents did. They know their chil- 
dra are off somewhere and likely hav- 
ing sex, but they'll do nothing about it* 
kids will just be kids* 

In the mock societies of Hie youths, 
v»ung boys will hunt and young girls 


other band when they want to. Large 
kills mm into gorging (easts with people 
from far and wide. When you have no 
means or need tor .storage, the only up- 
tionistoeat it then and there, which can 
make for some large social reunions. 

Warfare is unknown, largely be- 
cause there is no (cjuasi)pohtical means 
for organizing nor any solidified group 
identity along which to form sides. Ten- 
sions might arise, arguments and fights 
might happen, but violence is never as 
much of an issue as when those involved 
have always known each other and prob- 
ably have some binding connection 



Anyways, this is an article from Sea 
Weed that i* focused on the implications 
of habitat and community for a greater 
gieen anarchist 'movement'. Sea Weed 
is interested in building anarchist com- 
munities and emphasizes the need to 
reclaim territories through which anar- 
chist communities can he built. I defi- 
nitely share the interest and need in 
building community, which he later re- 

LiJeorCwithalkm* POB 4027, 10210, Ath- 
ens, Greece. 1.5 Euros. 
Unfortunately I can't read CJreek, but if 
you can and have anti-civ tendencies, 
then this indefinitely worth looking into. 
Smaller issues, but looks like a few ar- 
ticles each with some translations and 
some originals with an emphasis on 
theory, rcwilding and resistance* like 
ST, but smaller and Greek. 

civilization is a 
tragedy and always j 
will be" 

V - 

fers to as a base for community defense 
based action, I'm not sure I agree as 
much witli what could be the side effects 
of sueha territory and settled village fo- 
cus, though I can understand that how 
an ideal society might be will always 
vary and, especially in this case, be a re- 
sponse to the larger social situation 
where such territory would likely dwell 
KiKivIe of. Email the author and take a 

■41 ■ lis IHAIPtt NO 4 

U Mauwisc Hcrfa, vol- 2, *r4. ASt, Local 
A-2480, CP 8888, Succ. Centre Ville, 
Montreal, Quebec H3C 3F8, Canada. No 
price, unpaginated. 

T-ocal eco-anarchist/anti-civ zine in 
French with a Spanish article from Hit 
Uavor d' anarquia folks in Spain. Has * 
number of articles dealing with the local 
anarchist scene, some critiques, action 
reports and more* 




lapse and how little agency we really 
have with our destiny. You have some 
of your FE regulars, Peter Lamborn Wil- 
son, Bonobo. Walker Lane, an always 
great excerpt from Fredy Perlman, and, 
of course, David Watson. Watson just 
recycled his old 'Swamp Fever' essay, 
ironically stealing a title from John 
Zerzan, but definitely didn't do anything 
to further it 

A bit of a mish mash of articles that 
arc more sympathetic than pro-AP with 
your cons. Would' ve been nicer to have 
a bit of a debate, but maybe that wasn't 
the point. Has its highs and lows, but the 
worst is the image on the inside back 
cover of Judi Ban with 'environmental- 
ists and loggers unite' coming out of her 
bullhorn, i would've hoped she had 
something more memorable to say. 

Foreign Acephalous World. 40 pages, free. 
Here's another DIY, cut-and-paste zine 
with a bit of a punk-ish feel to it with a 
personal approach and anti-civ rooting. 
Again, I'm glad to see this kind of zinc 
popping up out of the run of the mill 
mish-mash of anarcho-punk 'polities'. 
It's something different from what 
you're getting with ST, GA-US & UK and 
often more appealing for those who want 
something quick, emotional and clearly 
an outright response to just being dis- 
gusted with the way things are. 

Go Light: thoughts on primal parenting and 
the wild child #1. 62 pages. Email: 
Definitely one of the more important 
zines that I've seen come out in some 
time as it deals with what I see as possi- 
bly the most important topic of any 
rewilding discussion: what do we teach 
the kids? This is a cut and paste zine with 


some original writing, but primarily clips 
lots of useful clips from ethnographies, 
field guides, Bulletin of Primitive Tech- 
nology and more. Interesting as it's not 
only about kids, it deals a great deal with 
books and activities for kids. Anyone 
serious about rewilding and rebuilding 
community needs to take these issues 
seriously, and I can't think of a better 
place to start than here. 

Green Anarchist # 75-76. BCM 1715, Lon- 
don, WC1 N 3XX, UK. 5 issue sub for $15. 
The original and the best for over 20 
years now! Each issue has a theme, and, 
not intentionally, this issue focuses on 
spirituality, as well as GA-US. Different 
articles, different approach, but typical 
in depth look at a number of issues and 
not afraid to take detail over rhetoric. 
Action listings and news updates. If 
you're reading this, you should be read- 
ing GA-UK, especially the US folks! 

Green Anarchy #20. POB 11331, Eugene, 
OR 97440. 84 pages, $4. 
GA has been going with themes lately 
which have helped bring in some more 
in depth articles alongside the usual cri- 
tique and very extensive action reports. 
This one focuses on spirituality, the last 
one indigenous resistance, and class be- 
fore that. Usual high quality, but if you're 
reading this, then you should (and likely 
do) check out GA for up-to-date info on 
what's going on in the world and gen- 
eral anti-civ theory. 

land and Lilwrty: toward an organicalhj self- 
organized subsistence movement. 9 pages, 
no price. Email: 
Looks like a photocopied article to me, 
but no idea of what it was copied from. 


(even if it is relatively distant). Where The same applies among domesticated] 
there are no strangers, you lose the ano- animals; their wild ancestors wen 
nymity that frees you from the conse- brought into captivity and selectivelj 
quences of your actions. So when ten- bred. The real level of genetic change isl 
sions raise and others can't cool them questionable, but the underlying goal is] 
down, those involved can simply go with this: what is bred is what the! 
another band or a minor 'nothing fight' domestica tors' desire and that the plant 
just gets every tiling out. But the greatest or animal becomes dependent upon the] 
soother is the ability to laugh at and with domesticator to exist, 
each other. In such a world, there's no Domestication is, at its root, about 

reason to take things more seriously than the creation and maintenance of a syn- 
thcy need to be taken. I know it's hard thetic order. It is about control. Itreducej 
to imagine, but we weren't always the the fullness of the world into categories 
wound up mess that we've become. and systems of needs and resources. II 

And this is where our bodies and turns wild communities intoasumofal 
minds are forged. This is a place where parts rather than a single interconnect 
there is no authority or institutions. This community. 

is primal anarchy: a way of life that is By most definitions, domestication] 

lived rather than idealized and con- is about breeding something "for human 
structcd. It is organic and flowing, and use." That definition can be rather prob4 
most importantly, adaptive. lematic. Humans too, we tend to forget] 

This is what lurks within us. are wild animals. Like all other wild be-* 

ings, use-value thinking is something' 
foreign to our understanding and rela- 
tionships with the world. A need to turn 
No one gives up the primal anarchy of beings into something solely for human; 
our spirit easily. But clearly something use is as unthinkable as it would be im 
happened. Somewhere something came practical. If the world were turned into! 
along and changed everything. The so- something for our own use, what woul 
cial contract theorists tell us we broke out happen to the rest of that world? 
of our savagery through a new collec- Unfortunately that question is being 

five consciousness, the social Darwinians answered. 

and their followers tell us that we (or at But this isn't just Tor human use'. Id 

least some of us) evolved, and some say is for civilized human use, for domesti- 
we changed out of necessity. cated human use. 

Any way you put it, most tell us that In terms of humans, domes ticationl 

what happened was a matter of inevita- is the civilizing process. It is about turn- 
bility. And no matter how many divi- ing wild humans into something for civi- 
sions there are about why things hap- lized use. It turns individuals into farm- 
pened, there is no question about what ers, peasants, workers, bosses, police, 
that 'something' was: domestication. and soldiers just as it turns forests and 
Domestication can mean a number wetlands into gardens and gardens into 
of things. In terms of plants, it refers to fields surrounding cities and fields into 
intentional breeding for what we con- deserts. 

sider 'desired' traits until the initial ge- It is about taming humans for do- 

netic structure of that plant has changed, mesne life. That is, a life of villages and 


"Two pastimes illustrate the kind of education that takes place in the bopi [play- 
ground]. The youngest children begin to explore hanging vines. ITiey pull them- 
selves upward, developing their young muscles while getting to know the vines. 
They climb and they swing and soon they learn skipping and hoop-jumping, 
which, like climbing and swinging, can be done in a variety of ways and can be 
done alone or with others. This ultimately leads to the most difficult of all 
these vine pastimes, which the children will be able to indulge in only when 
they are youths when it is mainly a male activity. An enormous vine is strung 
from high up between two tress with a clear space between them. Swinging 
from an axis perhaps thirty feet above ground, but with the loop a bare two 
feet from the earth, one youth sits in the swing and swings himself higher and 
higher. Then the others join in. As their companion starts his backward arc one 
runs after Mm, grabs one side of the vine swing, and, when it soars upward, 
leaps with it, and does a somersault over the head of his companion, who jumps 
to the ground, allowing the other to take his place. It requires perfect coordina- 
tion, as well as considerable strength and agility. There are variations that at 
first may look like competitiveness, but that in fact demand just the opposite. 
The "jumper" may swing himself right over the head of the youth sitting on 
Ihe swing and land on the ground in front of him as the swing descends. If the 
"sitter" does not sense what is happening and also jumps, expecting the other 
to take his place, there is a moan from the spectators; both have failed, the 
perfection of the ballet has been spoiled. Alternatively, the "sitter" may decide 
to remain sitting and the "jumper" has to make the extra effort demanded to 
complete the swing over his head and land safely. There can be no question of 
the one trying to outdo the other, for the fun is in developing daring maneu- 
vers spontaneously and executing them together. 

Similarly, climbing leads gently and steadily from individual development 
to social development. The children are all adept at tree-climbing by the age of 
four or five, limited only by their physical size and the size of the trunk and the 
limbs of the tree. At first they climb alone, exploring every branch, testing ev- 
ery way of getting from one branch to another, one tree to another. The idea is 
never just to get to the top, it is to know more about the tree. The younger are 
constantly stopping, riveted with fascination at a tiny detail of the bark they 
had not seen or felt or smelled before, or to examine the movements of ants up 
ind down the tree, or to taste some sap oozing from its side. Put your own ear 
m .1 tree one day, as they told me to do, and see if, like an Mbuti child, you can 
hear it sing with happiness or cry with sorrow. 

Little that the children do in the bopi is not full of value in later adult life. 



sibly not be good because it's published 
by Derrick Jensen who "is too much of a 
golden boy in some circles"! 

Now I clearly have no problem with 
lots of reviews, but what ever happened 
to content? Let's just hope this is the 
'training wheels' version. If anything 
though, 1 guess it couldn't get much 
worse for all it's worth. 

Arson #1. anonymous. 
72 pages, available 
from Beating Hearts 
Australia for $3. 
A new and very explic- 
itly anti-civ, cut and 
paste zine from some 
anonymous folks in 
Australia. Uncompro- 
misingly militant and 
definitely interested in 
bringing civilization 
down. Excerpt from 
Derrick Jensen's up- 
coming Endgame, personal rants, re- 
prints, and some feminist and anti-rape 
bits. Always good to sec anti-civ theory 
showing up in more D1Y zines like this, 
taking on a different format and ap- 
proach than $T, GA-UK & US. Of these 
types, Arson is definitely a stand out, 
looking forward to seeing more. Rumor 
has it that another issue is currently in 
the works. Keep an eye out for it! 

Bite Buck vol. 3, #3. 222 Lakewood Ave 
Ste. 160-231, West Palm Beach, FL 33401. 
16 pages, free or donation. 
w w w . d irectaction . in fo . 
With the loss of Frontline, this slick mag 
is even more welcomed. Along with the 
website, this is all about animal libera- 
tion news, updates and prisoner info. 


This particular issue is the 'arson' issue 
and is particularly impressive with it's 
completely no compromise approach to 
the ALF, especially relevant as folks fade 
with starry eyes into support of un- 
masked 'rescues' instead of the free and 
torch 'em approach clearly pushed here. 
Great work, should be required reading! 

Cracks in the Wall #4. 28 pages, no price 

or address. Email: 
Now for something 
completely different: 
CITW is a personal 
zine, but a bit different: 
you get comics, rants, 
Gonzo saying 'work 
blows', and the bulk of 
the zine is a story 
about 'Ozo' battling 
with the totality of civi- 
lization. Funny, ent 
taining and with it 
share of anti-civ cri- 
tique makes this ai 
odd ball, but interesting addition to anti- 
civ zines. 

Fifth Estate #365. FOB 201016, Ferndalt 
MI 48220. 64 pages, $3. 
No doubt we have our differences wit 
the FE folks, but I thought I'd give their 
'Reconsidering Primitivism' issue a 
chance. The Wildroots collective seems 
to have had a hand in this issue, so per- 
haps I was expecting more of an anarcho- 
primitivist focus than what we got. 
Opens with an intro from them and then 
an excellent excerpt from Derrick 
Jensen's upcoming book, Endgame. This 
is followed by a really disappointing bit 
from Richard Hcinberg who seems to 
have reversed on his past sympathies for 
AP to sell books about softening the col- 


only include so much here. 

If you're just starting out and look- 
ing for a core group of books, I'd say the 
most important would be at least one 
field guide for wild edible plants and one 
for wild medicinal plants, Naked into the 
i Wilderness, and Tracking and the Art of 
Seeing. That covers your core skills/ 
knowledge. To expand on that slightly 
I'd include at least one field guide to 
wildflowers, mammals, birds, reptiles 
and insects, and aquatic life, mushrooms, 
wildflowers in winter, and trees. Not to 
forget, of course, all of the above titles. 

There arc some excellent quick and 
easy guide books available as well that I 
wouldn't shy away from. Nature Study 
Guild Publishers has published a num- 
ber of cheap quick find type pocketbooks 
on such things as ferns, flowers, berries, 
trees and the like. Audubon Society has 
similar books on mammals, tracks, flow- 
ers, and so on. Peterson has printed up a 
number of folded quick reference sheets 
as well. These tend to be less informa- 
tive, but have the essentials pretty well 
covered and are much easier to take out 
than a dozen or so field guides. 

For those interested in butchering 
and eating animals, I think a field dress- 
ing or game guide /cookbook is very use- 
ful. Not everything of every animal can 
be eaten and some animals are easier to 
butcher in certain ways. These are easy 
enough to find and especially helpful for 
those who arc curious enough to pick up 
anything. And butchering isn't nearly as 
complicated as it might seem. You'll find 
the knife naturally follows connective 
tissue and limbs after a few experiences. 
It can be hard to break that distance be- 
tween ourselves and the animals we eat 
at first, but any break in mediation be- 
comes easier over time and through ex- 
perience. It's a lot easier than you might 



The one thing I would like to see 
more of is a book/s that combine/s ani- 
mal life, behavior and birth cycles with 
information on hunting and trapping. 
Most of what I've seen that deals with 
traps is along the lines of set it up and 
see what winds up in it, whereas I'm a 
bit more reserved about the types of ani- 
mals I'd be actively hunting or trapping. 
These things come with living among 
other wild animals, but that is a whole 
lot of knowledge that we have to learn. I 
hope to have something of this sort avail- 
able over the next few years, but in the 
meantime, the National Trapper's Asso- 
ciation manual/field guide actually has 
some pretty good information for start- 
ers though I don't care any more for steel 
traps than I do for going hunting with 


Anarchy: A Journal of Desire Armed #59. 
POB 3448, Berkeley, CA 94703. 82 pages, 
This is the first issue by the new edito- 
rial collective, and though I know they're 
prone towards pretentiousness, I hoped 
they might still breathe new life into one 
of the most widely distributed anarchist 
mags. All I can say is that I really hope 
this is just them getting a feel for the mag, 
'cause this issue really sucks. It's almost 
all reviews with a few columns and only 
two essays, including the conclusion of 
what might be a eulogy for AJODA as 
we knew it. The layout is pretty bad, but 
considering how unrelenting the collec- 
tive is when it comes to reviews, they 
really have not put anything nearly re- 
markable on the table here, especially 
taking ludicrous cheap shots like saying 
that The Day Philosophy Dies should pos- 


While they are learning the fun and beauty of working and playing with and 
not against others, they are in a positive way learning by prescription rather 
than proscription, by being told what they should do rather than what they 
should not do. There is the essence of cooperative, communal life, of which 
competition is the antithesis. With cooperativeness in action comes communit) 
of spirit, and with community of spirit the foundation for truly social behavior 
is secured; social order becomes possible without law, as we know it, and with- 
out the threat of physical coercion, and without anything even approaching a 
penal system." 

-Colin Tumbull, The Human Cycle. New York: Simon and Schuster, 1983. Pgs 


cities. These are places where we are 
separated physically and mentally from 
the bioregions we've grown in, where 
autonomy is gradually lost to the influ- 
ence turned authority, where life is dic- 
tated rather than based on self discov- 
ery, where work is necessary, and where 
armies roam, both inside and out. 

Anarcho-primitivists, like most so- 
cial theorists, have typically focused on 
agriculture as that source of change and 
the real origin of domestication. But that 
doesn't explain why the walls of Jericho 
were built by gatherer hunters or how 
societies like those along the Salish Coast 
(northwestern United States into 
Canada) and some Maori of New 
Zealand had complex kingdoms com- 
plete with slaves while lacking agricul- 
ture. Looking at domestication as a so- 
cial phenomena as well as referring to 
plants does help to explain this while 
offering a glimpse of what would (in 
some cases) become the cornerstone of 


Domestication runs counter to the 
adaptivity that has helped and shaped 
us for millions of years. Sure enough it 
has 'allowed' us to expand the size of our 


society, but never without consequence. 
It has given us some conveniences where 
we might not have had them, but, again, 
not without consequence. 

Every thing we do has consequences. 
Some of them are more immediate and 
more widely impacting than others, but 
they are consequences all the same. At 
no point was there a step into domesti- 
cation that jumped right into cities and 
civilization or was there a leap between 
the small scale bands of nomadic gather 
hunters into massive scale kingdoms. 
Change comes with time. Only recently, 
with the 'helping hand' of the machine, 
was that change happening in terms o 
years rather than millennia. And you can 
see the bounty of such change as most 
past civilizations have lasted one to two 
thousand years whereas the American 
empire has been collapsing after only 
two centuries. 

Domestication, like all change, is a 
gradual process. The first appearance of 
domestication in any society is going to 
be far less noticeable than any of the 
spectacular events that we are sold 
through ideas of History. Reality is never 
that fantastic or cut and dry. But domes- 
tication has crept into some gatherer 
hunter societies, and through these, we 
can get a clearer picture of how it is im- ; 




When talking about gatherer hunter liked our sloppiness and we make good 

societies with domestication, we're most companions. Eventually humans would 

often referring to settled gatherer hunt- get a hand in their breeding and lead to 

ers. These societies, settled around fields the breeds we're familiar with now. 
of wild grains or along rivers with sea- The sled pulling dogs are clearly 

sonal fish runs which can be caught and somewhat closer to their wild ancestors 

stored. But the best place to start is to than many other dogs we see through- 

lalk about the nomadic gatherer hunt- out the world. But this isn't to give the 

ers with domesti- 
cated or captive 


The two 
lypes of societies 
we're referring to 
here are the sled- 
ilrawnartic hunt- 
ers and the 
mounted hunters 
ol" the American 
plains (through- 
out North and 
South America) 
.ind the subartic. 
We'll look first at 
the sled-drawn 
.irtic hunters. 

The northern 
arlic and subartic 
are a huge place. 
Most peoples liv- 
ing there are typi- 
i.illy considered 
limit or Inuit re- 
l-ilcd, but the di- 
versity between 
nearly neighbor- 

Ache mother and child 

impression that 
they are more re- 
cently or less in- 
tensively domes- 
ticated. Getting 
dogs to pull sleds 
is no easy task. It 
takes an intensive 
form of domesti- 
cation that turns 
them against each 
other and 

(ab)uses their 
pack instincts. 
They are sepa- 
rated at an early 
age, have their 
teeth filed, and 
are kept hungry 
to near starving to 
keep them fo- 
cused on the hand 
that feeds. This is 
domestication in 
the truest social 

The dogs of- 
fer nothing in and 

lug groups can be as varying as groups of themselves aside from their labor. 

. >n different parts of the world. But one What keeps nomadic societies from ac- 

llting that is held in common is the wide- cumulating possessions and surplus is 

ipread presence of sled dogs. Domesti- their inability to carry it. So the dogs do 

< .lied dogs are a rather common thing, it Being able to carry large quantities of 

You'll find them among gatherer hunt- me at, fat and hides leads to a social situ- 

Ors just as you'll find them in horticul- ation not too different from the more 

lural societies or our own. These dogs egalitarian villages and the dogs make 

Often came into our world through a it possible to remain a nomadic society 

llow process of self domestication: they rather than a typically settled one. The 

■11.015 TRAITOR NQ 4 23 

ject. Though it can be a bit draining and 
I wouldn't take it in one sitting, it is by 
far one of the best technical introductions 
that I could've asked for and I highly 
recommend it. 

Flint knapping can be a tough sub- 
ject though. We give it far more weight 
than it can likely have on future societ- 
ies as there are alternatives for primitive 
tool making and use (primarily bone and 
wood) as knapable stones are not nearly 
as widespread as the humans that would 
likely be using them. But, if you have the 
sources available, 
it's a challenging * 
but great skill to 

1 haven't gone 
through a lot of 
the books here 
simply because 
there arc so many, 
but few that I've 
really got a chance 
to go through. 
One of the best 
overall introduc- 
tions and guides is 
John Whittaker's 
making and under- 
standing stone tools 
(Austin: Univer- 
sity of Texas, 
1994.341 pages, 


I have to admit that I consider myself a 
bit of an anarcho-mytocologist: I'm ob- 
sessed with wild mushrooms. Most folks 
who've gotten a taste of the hunt and the 
bounty will probably tell you much of 
the same (especially those who've dis- 


covered the joys that only morels can 
bring). I hope anyone interested in pri- 
mal living will discover their very much 
overlooked greatness and highly nutri- 
tious existence. 

Standard field guides are good, but 
the serious mushroom hunter will have 
to be familiar with David Arora's Mhs/j- 
rooms Demystified (Berkeley: Ten Speed 
Press, 1979/1986. $39.95, 959 pages, pa- 
per). Another fat and expensive book, 
and yet another one that is worth the 
costs. This is the single most important 

book ever written 
and published 
about wild mush- 
rooms. The 
amount of infor- 
mation is just fan- 
tastic and will 
help anyone in 
seeking out what- 
ever mushrooms 
they might dream 
of. It's full of tech- 
nical details but 
also written in .\ 
humorous and ap- 
£». proachable man- 
ner. The mosl 
field guide foi 
North American 
mushrooms, need 
I say more? 


So these are some basic suggestion-, 
though not in any way conclusive, of my 
own favorites and most often recom- 
mended. There are plenty more book* 
out there on particular skills or tools tin I 
are important (traps, atlatls, basketry, 
clothing, shelters, and so on), but I can 



Both are costly, heavy and extremely ing with animal hides to those just look- 
dense books, but these are quickly be- ing for pointers or different techniques, 
coming the standard encyclopedia for Though there is natural cross over, both 
any serious tracker. Again, you really get have their particular focuses: Blue Moun- 
what you pay for with these. The infor- tain Buckskin is the textbook for dry 
mation and easy to use guides have just scrape methods and Deer skins into Buck- 
about any information you'll need when skins really focuses more on wet scrape 
vou come across scat, signs, tracks, nests, methods. 

kills, and anything else that any animal Despite personal preferences, I think 

might leave behind (in the bird book, both are really useful. Jim Riggs' book, 

this also includes great chapters on feath- originally published in 1979, really set 

ers and skulls). There are so much infor- the standard for primitive methods of 

mation and so many photos in these hide tanning and remains a constant read 

books that it can almost be overwhelm- and guide to this day. Richards' (who 

ing, but again, for those serious about incidentally has taken on publishing and 

tracking, you'll find yourself toting these distributing both books) book is becom- 

monsters out with you whenever you go ing more and more popular, especially 

outside. As a student of Rezcndcs, you'll with a newer expanded edition and now 

find a very similar approach, but the a corresponding DVD/video. Unfortu- 

main thrust is just hitting you with what- nately I have yet to see either the new 

ever information you might possibly edition or the video, but have every rea- 

nccd and plenty more. 

Bine Mountain Buck- 
skin by Jim Riggs 
(Cave Junction, OR: 
Backcountry Pub- 
lishing, 2003 12" J 
edition!. $14.95, 138 
pages, paper.) and 
Deerskins into Buck- 
skins by Matt 
(Backcountry Pub- 
lishing, 1997. 
S14.95, 160 pages, 
paper. A newer ex- 
panded edition is 
now available) are 
the two primary 

^ft &HK Yo t, 

son to think they'd be even more help- 
ful than anything 
I've come across. 
Richards also runs 
the largest online 
source for hide tan- 
ning technique, 
skills and products 
where you can get 
these books as well: 


There are a lot of 
sources for flint 
knapping books, 
videos, etc., but the 
best introduction 
that I've found is 
from John and Geri 


sources for primitive hide tanning. Both McPherson in Naked into the Wilderness. 

are extremely accessible and detailed for As I mentioned above, they have also 

anyone who has no experience in work- produced 3 hours of video about the sub- 


dogs make surplus possible where it oth- 
erwise could not be. 

And you get the social relationships 
that come along with surplus, though not 
in the extreme form that you'll find in 
sedentary societies. Surplus is really a 
form of property: it is a possession that, 
while often communally held, must be 
put under some kind of control for re- 
distribution. That informal control nearly 
always finds its way into the hands of 
men (those who hunt the meat). So while 
the artic gatherer hunters still have rela- 
tively egalitarian societies, you get an 
increasing emphasis on social compli- 
ance and structure. You get minor forms 
of dependency. 

But the animals don't always have 
to be domesticated. The Caribou Inuit, 
for example, seasonally round up herds 
of wild Caribou and become mounted 
hunters. So while this is only seasonal, 
you get a micro-scale version of these 
kinds of relationships. 

Mounted gatherer hunters, like 
those of the plains, are another type al- 
together. Those throughout the Ameri- 
cas were largely horticulturalists or 
roaming gatherer hunters before the 
horse was brought over (or returned as 
some of these societies will say) by Eu- 
ropeans. The horse changed their means 
of subsistence, but it didn't intrinsically 
change the ways of a once sedentary so- 
ciety. Even more so, it became possible 
to focus more on raiding and warring 
with surrounding and even distant soci- 
eties. So rather than being a return to 
gatherer hunter societies, they became 
(to some degree) extensions of settled 
life. That's not to say that nomadism 
didn't revive older, more egalitarian, 
ways, but it's not to say that it was a com- 
plete throw back either. 

The increased reliance on warfare 
and raiding tended to emphasize the 


warrior spirit that carries the seed of pa- 
triarchy. With warrior societies, you get 
an increased interest in secret societies 
and men's houses at the cost of the more 
value free egalitarian societies. You get 
an increased emphasis on violence in 
childhood and its ritualization into so- 
cial life. We'll see this developed more 
among when we're talking about 
horticulturalists. But needless to say, 
surplus produces a kind of property that 
humans had never known before an 
this is the birth of political life. 

You see this even more where gath 
erer hunter societies have settled aroun 
huge, seasonal runs of fish which can be 
caught, dried and stored. Or where there' 
are huge fields of storable wild grains 
The latter is what laid roots for our no 
global civilization. Gatherer hunters 
settled aside the floodplains o 
Mesopotamia where seasonal floodin 
kept the soil rich and gave rise to fields 
of wild grains. Though technically no 
domesticating plants or animals till later, 
they turned into harvesters of thes 
fields, or farmers without farming. Thei 
social life was really no different tha 
farmers. And it should come as no su 
prise that this was the first society to b 
gin building huge defensive wall 
around its city. 

There's little way of telling wh 
these societies chose to settle. There's al 
ways theory, but considering when thi 
happened, we'll never know. 

But we do know the consequences. 

It starts out on a minor scale: the 
come seasonally to the flood plains or 
runs to gather and fish respectively. They 
eat a lot and take some with them as the 
move. Not much changes at this point, 
especially without domesticated animals 
to carry their surplus for them. Slowlyj 
seasonal stops turn into seasonal camps 
and seasonal camps turn into seasonal 



villages. Place becomes increasingly ing sense of group identity as popula- 

morc permanent and sedentism creeps tion grows and that individual flexibil- 

in. ity starts to hinder the new social life that 

The problem with sedentism is that is emerging. And the informal but influ- 

it goes against our adaptivity. People ential roles of surplus 'manager' that we 

become attached to a place rather than a see among the mounted and dog-sled 

bioregion. They accumulate more pos- hunters turns into an increasingly impor- 

sessiomwmtWoinjtarHoe tantposttjonashuMeranaries and store 



Among the Sherente and Kraho (horticulturalists in Brazil) races where groups 
run while carrying massive logs play a huge part of their ritualized festivals. 
Anthropologist David Maybury-Lewis was living among a band of Sherente 
heavily influenced by missionaries when one of these festivals took place with 
a far less contacted group. Though the race was heavily anticipated on both 
sides and they would take cheap shots at the other groups' strength and ability, 
what he saw was something very different than what he expected: 

"The race started casually and equally casually as we loped back towards 
the village. There were about eight of us, four Sherente, three Kraho and an 
anthropologist. I forced myself to concentrate on where I planted my feet so as 
to effect the maximum economy of effort and to take my mind off the contest. 
The Kraho raced ahead as if they had every intention of disappearing from 
view. I shall not dwell on the discomforts of the next quarter of an hour. I passed 
one Kraho walking. He grinned at me, probably amused by my set face. Now 
we were running through slushy, porous savannah before entering the narrow 
trail which led into the village. There was a finely-built Sherente running easily 
beside me. 

'Kraho can't run/ he said cheerily. 

It dawned on me that we had left the others behind. We entered the village 
together. The Sherente was jubilant. 

'Talk, talk, talk/ they jeered. 'That's all the Kraho are good for. They do not 
work. They do not plant gardens. All they do is run log races where they come 
from and yet when they come here they don't know how to run.' 

I lay in my hammock concealing my exhaustion and wondering why the 
Kraho had put up such a poor showing. It was not till alter that I remembered 
the grinning face of the man I had passed. Of course! They had no competitive 
spirit. They got bored with the race and simply dropped out. They would not 
have understood the curious motives which had impelled me to run against all 
my inclinations, let alone outrun them. The Sherente on the other hand had 
learned the ways of the outside world. They no longer ran for pleasure but only 
to prove something." 

-David Maybury-Lewis, The Savage and the Innocent: second edition. Boston: Bea- 
con Press, 1988. Pg. 87. 

you'll definitely find it here! 

The writings of Tamarack Song are ex- 
tremely useful for just about every angle 
of general and specific awareness and 
knowledge/thoughts for living. In the 
last issue I mentioned the follow tips to 
his great book journey to the Ancestral Self, 
but much of what would be those other 
books has been streamlined into a seri- 
ous of pamphlets on topics from sacred 
speech to finding a spiritual guide to 
death, health and much more. All of 
these are available from Teaching Drum 
Outdoor School 7124 Military Road 
Three Lakes, WI 54562-9333 or online at Be sure to check out 
his essay on community in this issue and 
check out the programs that Teaching 
Drum has to offer from Guardian War- 
rior to the intensive year long program. 

Journals: Wilderness Ways (PO Box 621 
Bellaire, TX 77402, $4.50/ 
issue or 1 year/4 issue sub for $16) and 
Primitive Archer (PO Box 79306 Houston, 
TX 77279, $5.95/ 
issue or 1 year/5 issue sub for $24) are 
two similar and seemingly connected 
publications that are also the most 
widely available primitive skills maga- 
zines. Both cover a number of different 
topics, but are almost all popularly writ- 
ten and accessible. WW has a more broad 
focus on general primitive skills, but 
there is definitely bleed over as PA (the 
larger magazine of the two) tends to 
cover far more topics than strictly those 
relating to bow making and hunting. 
Bulletin of Primitive Technology (PO Box 
905 Kexburg, ID 83440, 
$16/issue or $25-30 year/2 issue mem- 
bership) is more advanced and often 
more in depth than the more popular 
magazines. It's not as widely available; 


hence the cost, but you generally gel 
what you pay for. See the review ol 
Primitive Technology l&ll above. 


Tracking and the Art of Seeing by Paul 
Rezendes (New York: Quill, 1999. $25, 
336 oversized pages, paper.) 
Tracking may well be one of the mosl 
important aspects of primal living. It's 
not just about hunting and trailing for a 
kill, it's about awareness of the othci 
animals that surround you and theit 
presence. Following in their footsteps is 
perhaps one of the greatest ways of ob 
servation that we have available to us. 
Not to forget it's a direct connection to 
the 'universal language' of wildness. Thr 
better we can understand the lives ol 
those around us, the better we can un 
dersland our relationship and purpose 
within the world at large. 

Now tracking, sign and scat books 
are by no means hard to come by. What 
is different about Rezendes is his holis- 
tic and really common sense approach 
to tracking. He has the technical info* 
mation, experience, stories and plenty ol 
excellent photos, but his understanding 
of tracking as an art rather than a scient 
is what really sets him apart. By far the 
best tracking book I've seen. He also has 
a more philosophical /awareness based 
book that complements this book en 
tircly called the Wildness Within (New 
York: Putnam, 1999). 

Mammal Tracks & Sign (Mechanicsbury,. 
PA: Stackpole Books, 2003. $44.95, 785 
pages, glossy /paper.) and Bird Tracks { > 
Sign (Mechanicsburg, PA: Stackpolr 
Books, 2001. $34.95, 456 pages, glossy/ 
paper.) by Mark Elbroch with EleanOi 
Marks for BT&S. 




• introductory skills books. 

Both deal with a broader range of 

• topics, though there is certainly a lot of 
overlap from the Prairie Wolf books and 
with each other, but not necessarily in a 

• negative way. They both deal with ed- 
ible and medicinal plants (a specialty of 
Elpel who has also written the classic 
Botany in a Day). There is significant dif- 
ference in the material presented, but the 
overall difference is the focus/aim: Earth 
Knack tends to focus more on commu- 
nity and social based life whereas Elpel 
comes more from his own philosophical 
knowledge and experience. In this he's 
talking about concrete practicality and 
applicability of skills on a day to day 
basis in a straightforward and honest 
fashion (aside from this and his other 
books/videos, he's a webmaster for and and 
founder/teacher at Hollowtop skills 
school and has written some really help- 
ful articles for those of hardcore inter- 
est, like charting spindle/base board 
compatibility for hand drills and bow 
drills.). They both have their merits and 
directions which arc especially useful for 
those in need of a starting point. 

Primitive Technology I & II: Book of Earth 
Skills from the Society of Primitive Tech- 
nology and edited by David Wescott 
(Gibbs-Smith (sec above for address], 
1998 and 2001 respectively, each $24.95, 
50 oversized pages, paper.). 
These two books are far more general 
skills for the hardcore primal living en- 
thusiast than introductory, though they 
can be that as well. Both books are from 
the pages of Bulletin of Primitive Technol- 
ogy (see below) which is a journal by 
primitive tool/skills enthusiasts and 
based in experimental archeology. So 
ihey are far more technical, but this is 


their strength. You get articles dealing 
with specific problems, techniques, and 
applications that you'll not likely get any 
where else. 

If you've got some of the introduc- 
tory and general knowledge or are re- 
ally interested in technical details and 
learning from other's experience, then 
this is where to look. The articles are typi- 
cally well written and don't require a lot 
of technical knowledge or academic 
background, so they are approachable 
and highly recommended for those with 
serious interest. 

Practicing Primitive: a Handbook of Aborigi- 
nal Skills by Steven Watts. (Layton, UT: 
Gibbs-Smith, 2004. $24.95, 226 oversized 
pages, paper.) 

Anyone familiar with the Bulletin of 
Primitive Technology will likely be fa- 
miliar with Steve Watts (president of the 
Society of Primitive Technology). For 
over 20 years his amazing art and exper- 
tise has been gracing the pages of the 
Bulletin and has really offered an aes- 
thetically pleasing and clear companion 
to the field of experimental archeology. 
This book takes all that art, articles and 
his collective hand outs over the years 
and brings them all together. 

The art has always amazed me, but 
the simple clarity is what really stands 
out. This is really a how-to book based 
on how societies have lived for thou- 
sands of years and logically has a lot of 
information for those who are concerned 
with practical applicability and use. 
What stands out most to me is the ex- 
tensive look at different types of struc- 
tures, hunting and fishing tools, and es- 
pecially a rare look at working with 
bones. If you're looking for something a 
bit more advanced, but approachable or 
even just clear and precise illustrations 


houses emerge. 

Informal power, with the help of 
arising religious institutions and sha- 
man-priests, turns to formal power, com- 
plete with its institutions, hierarchy, and 
force. Storage gave birth to coercive 
power, ultimately in the form of the State 
and civilization. 

The increasing reliance upon the 
stored foods shaped a kind of political 
society unseen among any other gatherer 
huntersand even most horticulturalists. 
You get complex chiefdoms and king- 
doms. Though the village life of fishers 
typically has higher populations, those 
surrounding wild grains would build 
cities. When domestication did happen, 
it was less of an event than it was a need 
to feed a growing population. When you 
eliminate nomadism, you eliminate 
natural checks on population and the 
ability to see the effects of your way of 
living. Thus begins the perpetual cycle 
of growth and expansion that leads to 
warfare, raiding, colonization, imperial- 
ism, genocide, and omnicide. 

This is the birth of civilization. 


Looking at settled gatherers around 
fields of wild grains and runs of fish is 
taking a bit of a leap. This obviously has 
happened and is the heritage of our own 
civilization, but is a relatively rare occur- 

The origins of domestication 
through many parts of the world looked 
far different. As I said earlier, there was 
nothing 'natural' about the origin of do- 
mestication and certainly nothing evo- 
lutionary about it. It's something that 
happened. Sedentism, by its nature, 
makes it possible for population to grow 
and relatively quickly. But it didn't just 
expand unchecked everywhere. Far 



more societies have lived asl 
horticulturalists and in a relatively stable] 
manner for thousands of years. 

Horticultural society is really a gar-j 
dener society as opposed to field farm- 
ers- Like a garden, it is smaller scale and| 
heavily diversified. You hear about Na- 
tive American and Asian gardeners hav- 
ing hundreds of variations of a coupk 
species of plant or grain: that's garden- 
ing. Plants are domesticated over a lorn 
period, starting with the selection o\ 
larger or tastier parent plants from th< 
wild and then selectively breeding thei 
for desired quality. This can be risk] 
business/ SO it's best to diversify. So yoi 
get hundreds of domesticated species 
and thousands of (typically regional) 
variations. This is a human control)* 
attempt at adaptivity: we can never rep- 
licate evolution, but we have certain^ 
tried. And this diversity is an undei 
standing that our efforts will likely fail J 

at least at some point. 

There are a couple types of horticulj 
tural societies, but the two polar ends ai 
those who focus on plants and animal 
higher in protein and those that ai 
lower. And you'll get a mix of the tw< 
But this matters because those who gei 
less protein from their gardens and d< 
mesticated animals are going to stai 
more rooted in a semi-nomadic gathei 
hunter life way, whereas those witl 
higher protein will turn more towards ; 
huge growth in village life and are moi 
prone towards an eventual growth intc 
cities if they don't collapse first. 

Those who are still rooted in theii 
gatherer hunter life ways are those whe 
were spread throughout the Americas 
and parts of Eurasia, There are moj 
sprinkled throughout the world, but a 
tain regions having plants and animals 
that are more easily domesticated an< 
that effects how a society develops. For 


only so long as the soil is as healthy as it 
was in the beginning, then they move on. 
The gardens are usually within a 
COUple hours walk of the village, though 
sometimes wind up a bit further. But the 
closer is the more ideal situation. Villages 
I vpically last about 25 years. When there 
is no room close left to garden, then the 
whole village will move closer to an area 
whei6 gardens are needed. But more of- 
ten than not, fallow gardens and village 
■-ites will be used again later in time. 

Village types can vary from infor- 
mal and campy to semi-permanent and 
large structures. The Yanomami live in 
ii shabono: a large, primarily open roofed 
1 1 vol structure which the whole band oc- 
cupies. The Tapirape, like some of the 
locieties in the northeastern United 
' »l.ites lived in multi-family long houses 
In an oval shape with the men's house 
in the center. The Jivaro have open 
walled structures in an oval surround- 
ing the men's house. You'll have a large 
Variation in structures, but the overall 
nnttcm is the same: an oval shape with 
llir men's house in the center (we'll get 
I nick to the significance of this in the next 
- < lion). 

Whatever types of structures any 

I'.iwn society has, the daily life is typi- 

rnlly the same: families tend to sleep 

1 1 < mnd their own fire pit (though some- 

es men, adolescent boys and, occa- 

|i 'n.illy, menstruating women will share 
Illrir own dwelling instead of with their 
i uiiily) within the larger structure. In all 
H » ■ ' »i uith American societies mentioned 
|u*re, everyone sleeps in hammocks 
which are strung up in the structures. 
Ilnoughout the day, you'll often find 
ilnin ihere relaxing, joking, telling sto- 
■ -ind spreading gossip, perhaps 
M • iving cordage, baskets or nets, or 
i inhuming some other type of hunting 
liiol I ike the care free nomadic gatherer 

1 1 f 115 TRAITOR NO. 4 

hunters, they laugh, sing, sleep, eat, and 
arc overall just very laid back and re- 

The talking and visiting will often 
go on late into the night while others 
sleep through the noise awaking long 
enough to bring the fire back to life and 
maybe eat at some leftovers from the 
days' food. They'll wake up early, bathe 
and meet back up. Men might clear a 
garden or go hunting while women 
might work in the garden or process 
foods at home. Most of this is all done 
by early afternoon when the lounging 
starts back up again. 

Over time, the settled life tends to 
have a build up in tension or just gets 
overrun by heaps of scraps from food or 
whatever projects individuals have been 
working on. The response is to trek: to 
go out and live in the forest for a couple 
months as gatherer hunters again 
(though typically with a fair share of 
manioc flour). The change is always wel- 
comed and leaves behind the tensions of 
village life. 

But this is extremely important eco- 
logically speaking as well. While the 
people are trekking, the forest re-enters 
the village. New life spreads in the de- 
cay of the left over waste. The social and 
ecological build up of village life is 
cleared and ready for things to start over 
again. The trek tics them back to that 
greater ecological awareness of a rooted 
society, reaffirming what is always kept 
in mind through hunting, gathering and 
general roaming. 

There is a general coolness to these 
societies and they are still tied to that 
primal anarchy. But things are different. 
And in these subtleties we can see the 
consequences of domestication most 


AK Press in 2001). The campaign 
centered on the fact that video 
games are one of the leading time 
wasters for a disgruntled and 
bored youth, especially boys. So 
they tried to subvert the dominant 
paradigm by recoding Gameboy 
games and putting them back in 
circulation with a 'libratory' game 
focused on 'unleashing' the child 
from mass culture and conscious- 
ness and set them on the path to 
self discovery and liberation. 

Sounds good right? Let's look 
at the final product. The game is 
called 'Super Kid Fighter' and the 
libratory story line goes like this: 
"a teenage boy must escape from 
school, steal from police, slingshot 
churchgoers, help out prostitutes, 
and smoke crack (among a multi- 
tude of other atypical game activi- 
ties) to reach the end of the game - 
a free brothel for children of all 
ages." Liberation through objecti- 
fication via mediation, very inter- 
esting idea, but it would only be a 
matter of time before things esca- 

And in the 2004 voting season, 
that is just what we got Hactivist, 
at least once self-proclaimed anar- 
chists, unleashed their newest en- 
deavor: FTHEVOTE.COM. So 
what is FTHEVOTE.COM? Well 
it's a wonderful place where the 
truly dedicated activist can really 

put their bodies on the line, or the 
bed as the case may be. It's a site 
dedicated to people who are will- 
ing to have sex with conservatives 
so that they will vote against Bush 
in 2004! Now that's sticking it to 

Of course, political prostitution 
is hardly nothing new. But this may 
be the first time it has so literally 
been applied by a grassroots cam- 
paign. Even more mind blowing is 
the open question: do they really 
think that this would sway voters 
or just be another excuse for sex 
with liberals, who the site boldly 
proclaims are 'truly hotter'. 

I was blown away by what I 
thought was going to be a hilari 
ous fringe joke, but turns out to be 
a page where you can browse 
through hundreds of naked m 
and women to see who any conse 
vative interested in serious deb.i 
can vow to sway their vote f 
some guilt free liberal loving! 

This may, however, be proo 
that reformism is also a sexuall 
transmitted disease. For those co 
servatives that missed the chatv 
at some 'hotter liberals', they mfl 
be rearing up for the next elect! 
already. In the meantime, just ketl 
an eye out for their document 
DVD on the way to some seed 
porn shop and AK Press now! W,i 
to eo (w)hactivists! 





Smelts 'IRAITOR NO. 4 

\OTI-: Of .ill sections, the reviews got some of the must cuts. Check out the 

website: for more. 

PRIMITIVE SKILLS/PRIMAL LIVING tends to raise the costs. Some are avail- 

BOOKS aD ' e m larger chain stores though or oc- 

casionally in used book stores. 

Onto the reviews... books are orga- 
nized by type. 


Here are some reviews /suggestions for 
those interested in getting started or 
looking for more in the way of primitive 
skills or primal living. The bulk of the 
books I deal with are North American in 

origin and focus. So a chunk of informa- Introductory books are really taking on 
Hon that deals with specific species is a huge task: trying to touch on just about 
probably not going to be relevant, but every skill and aspect of life in a short 
the skills still are. yet detailed way to get as much out there 

Most of the best field guides for as they possibly can. Because of this, 
plants, animals, etc. are local ones, so it's they'll almost always be missing some- 
pointless for me to really elaborate on thing out of necessity. Some do a better 
.my of them here. But these are some of job than others of covering more or open- 
trie most important things you can have, ing more doors, but they arc what they 
Audubon and Peterson field guides are are. You'll almost always get far more 
definitely the most accessible and widely info from more specialized books or 
available. Both are excellent sources, materials on any particular subject, but 
though the Audubon books are typically that's no reason for skipping over or ig- 
laid out in an easier to use format, though noring what can be really great books. 
I don't care as much for the actual de- For those getting into everything, these 
sign. I highly recommend using more books are extremely helpful and even 
than one source. There are good internet those with plenty of dirt time will still 
sites, but again, most are local. One find something new or beneficial in each, 
pretty widely available book for plants There are a number of introductory 

is Identifying and Harvesting Edible and type books out there. They range from 
Medicinal Plants in Wild (and Not so Wild) the excellent to the completely wretched, 
Places by "Wildman" Steve Brill (New with little discretion to their availability. 

(York: Quill Books, 1994). That's a good The most commonly available book may 
hook for identifying and learning about be pretty worthless, but individual opin- 
various plants that are common in North ion comes into play here as well. For ex- 
America and likely other places in the ample, Tom Brown has a number of field 
world . guide like books out there and there are 

One final note, these books tend to plenty of 'Brownies' around to boost 
be a bit pricier than the average anarchist them, but I really don't care for them 
publication and that turns some people much at all. You get a lot of ego and I've 
off. However these books are extremely found much of the info to be very cir- 
■mportant and being often self-published cumstantial. Of course there is a lot in 

M1;QLS TRAITOR NO. 4 *>'> 


This comes from Richard B. Lee talking about his experience with the Dobe !Kung 
during his first round of field work. Towards the end of his research he decided 
to give something back to the community as an act of appreciation for their 
cooperation over the year. He bought the biggest ox from nearby pastoralists for 
a Christmas feast. Though the ox surely provided more than a large amount o 
meat, the !Kung responded with statements like this: "Do you expect us to ea 
that bag of bones?" "Everybody knows there's no meat on that old ox. What did 
you expect us to eat off it, the horns?" Despite the heckling, the ox was kille 
and a feast followed, but Lee didn't quite understand what the fuss was about. 
He later sought out one of the !Kung that was harshest to him, /gaugo: 
"Why did you tell me the black ox was worthless, when you could see that ifi 
was loaded with fat and meat?" 

"It is our way," he said, smiling. "We always like to fool people about that; 
Say there is a Bushman who has been hunting. He must not come home an 
announce like a braggart, T have killed a big one in the bush!' He must first si 
down in silence until I or someone else comes up to his fire and asks, 'What di 
you see today?' He replies quietly, 'Ah I'm no good for hunting. I saw nothing a 
all [pause] just a tiny one.' Then I smile to myself," /gaugo continued, "because] 
I know he has killed something big. 

In the morning we make up a party of four or five people to cut up ancj 
carry the meat back to the camp. When we arrive at the kill we examine it and 
cry out, 'You mean to say you have dragged us all the way out here in order to; 
make us cart home your pile of bones? Oh, if I had known it was this thin t 
wouldn't have come.' Another one pipes up, 'People, to think I gave up a nic 
day in the shade for this. At home we may be hungry, but at least we have ni 
cool water to drink.' If the horns are big, someone says, 'Did you think tha 
somehow you were going to boil down the horns for soup?' 

"To all this you must respond in kind. 'I agree,' you say, 'this one is no 
worth the effort; let's just cook the liver for strength and leave the rest for th| 
hyenas. It is not too late to hunt today and even a duiker or a steenbok would b 
better than this mess.' 

"But," I asked, "why insult a man after he has gone to all that trouble to] 
hack and kill an animal and when he is going to share the meat with you so tha 
your children will have something to eat?" 

Arrogance," was his cryptic answer. 


Yes, when a young man kills much meat he comes to think of himself as a 
chief or big man, and he thinks the rest of us as his servants or inferiors. We can't 
accept this. We refuse one who boasts, for someday his pride will make him kill! 
somebody. So we always speak of his meat as worthless. This way we cool his 
heart and make him gentle." 
-Richard B. Lee, 'A Naturalist at Large' in Natural History, December 1969. 


it . 






<1 mixture of the two types, you'll get cal lives carried by parts of the popula- 

horlicultural societies like those through- tion on their seasonal grazing (this kind 

out the south Pacific Islands (New of nomadism is called transhumance). 
Guinea, Hawai'vTrobriand Islands, etc) We'll turn our attention first to the 

and some parts of Africa where tubers semi-nomadic horticulturalists. 
like sweet potatoes, taro, tapioca, and the 

likcarcamajorpartofthedietand you'll THESOCIAL LIFE OF GARDENERS 
x if ten find domesticated animals like pigs 
playing a huge 

.**K *f- k. oat *~ 


role. And for 
societies which 
locus on pro- 
tcin or even 
Irss nutritious, 
but highly 
i Tops like corn, 
vou have some 
mixed in the 
Cherokee, Az- 
hvs, etc) and 
Ihcn plenty in 
Africa and 
Asia where 

Tapirape garden. 

Life among 
these horticul- 
tural societies 
can in many 
ways resemble 
that of no- 
madic gatherer 
Things arc 
relatively easy 
going. There 
are no sched- 
ules and few 
demands aside 
from those as- 
sociated with 
clearing and 
working gar- 
dens. But even 


this is hard to 

Bnimals like goats and cattle play an consider work. Though gardens are in- 

Important role- tensive and often invasive, they tend to 

There are also pastoral societies who mock the layers of growth of the forest. 

are semi-nomads who focus almost ex- They're a far shot from the clean and 

i lusively on their domesticated animals cleared gardens we're used to. Most of- 

like cattle and goats. These societies arc ten, an outsider barely even recognizes 

most often out growths of horticultural that he's standing in the center of one. 
rind agricultural societies as they make This type of horticulture is called 

ii living through trade of animal by-prod- swidden gardening or slash-and-burn 

Hi la for crops- They also tend to act as agriculture. Patches of the forest are 

i 1 rti )rr- merchants as they travel vast ar- burned and cut to make way for gardens. 

■ i . while grazing their animals and com- Some societies prefer old growth, while 

u\y t into contact with a number of other some will return to gardens left fallow 

i h leties. Some of these societies (espe- for at least 25 years. The gardens merge 

- ullv in central to southern Africa, like with the forest as they are slowly moved 

llu* Nuer and the Pokot) practice horti- in one direction every two years or so, 

t lillitro ihemselvesaswell, leaving them keeping a good cycle of fallow to gar- 

1 1 uj;hly developed village and politi- den land. Gardens arc kept in an area 




there; you just have to dig beneath Tom's 
image of himself to really find it. But I 
think there are some much better options 
out there, Evan disagrees strongly. Here 
are a few notables: 

"Naked into the Wilderness": Primitive Liv- 
ing and Survival , 
Skills by John and 
Geri McPherson. 
(Randolph, KS: 
Prairie Wolf, 1993. 
$25. 408 pages, pa- 

This book is actu- 
ally a compilation 
of ten pamphlets 
put out (prima- 
rily) by John 
McPherson over 6 
years and is easily 
the most impor- 
tant primitive 
skills book I've 
come across and 
have met few who 
disagree. For be- 
ing an introduc- 
tory book, this re- 
ally blows most 
other books of its 
type out of the 

water. All the skills are explained well 
and are easy to follow with tons of pho- 
tographs of the steps taken. It covers 
brain tanning, fire, cordage, hunting and 
trapping tools, wilderness cooking, skin- 
ning and butchering, containers, basic 
tools, flint knapping, and shelters. 

The book, like the pamphlets, is self 
published by John and Geri who have 
always been quick and helpful with any 
further questions that I've had. They've 
also produced a number of videos on the 
same subjects. I was a bit wary of the 


seeing the two on flint knapping I real- 
ized how much more you can actually 
get from them. This book is often avail- 
able from ST, but you can also get it 
through Prairie Wolf directly at or PO Box 96 
Randolph, KS 66554. They produced a 

follow up to Na- 
ked... in 1996 sub- 
titled Primitive 
Wilderness Skills, 
Applied and Ad- 
vanced ($25. 29-1 
P pages, paper.) 
which has some 
useful tips and 
writings, though it 
doesn't really 
stand up to the 
first book. 

Participating in Na- 
ture by Thomas J. 
Elpel (HOPS 
Press, 12 Quart/ 
St. Pony, MT 
59747. 1" edition 
1992, 5 ,h edition 
2002. $25. 202 
oversized page*, 
paper.) and Earth 
Knack: Stone A& 
Skills for the 21" Century (Gibbs-Smith IX ) 
Box 667 Layton, UT 84041. 1996, $15.98 
192 pages, paper.) 

1 group these books together became 
they are somewhat similar in natUP 
though both have something to offer In 
their own right yet different from llu 
Prairie Wolf stuff. They have a bit nu I] i 
of a social side, carrying more reflect ii »i I 
from experience and some philosoplit 
cal aspects as well as core skills. I would 
consider both of them equally useful am I 
definitely above many other standard 


NOTE: Of ail sections, the reviews got some of the most cuts* Check out the 
uvbsile: for more. 


tends to raise the costs. Some are avail* 
able In larger chain stores though or oc- 
casionally in used book stores. 

Onto the reviews... books are orga- 

I fere are some rrvitnvs/suggestions for 

those interested in getting started or nixed by type. 
Imking for more in the way of primitive 

skills or primal living. The bulk of the GENERAL SKILLS/ AWARENESS 
books I deal with are North American in 

origin and focus.Soachunkof informa- Introductory books arc really taking on 
lion that deals with specific species is a huge task: trying to touch on just about 
probably not going to be relevant, but every skill and aspect of life in a short 
the skills still are. yet detailed \\\\y to get as much out there 
Most of the best field guides for as they possibly can. Because of this, 
plants, animals, etc arc local ones, so it's they'll almost always be missing some- 
pointless for me to really elaborate on thing out of necessity. Some do a better 
any of them here. But these are some of job than others of covering more or open- 
the most important things you can have, ing more doors, but they are what they 
Audubon and Peterson field guides are <uc- Yoii^U almost always get far more 
definitely the most accessible and widely info.from more specialized books or 
available. Both are excellent sources, materials on any particular subject, but 
though the Audubon books are typically that's" no reason for skipping over or ig- 
laid out in an easier to use format, though noring what can be really great books. 
1 don't care as much for the actual de- For IhoSe getting into everything, these 
sign. I highly recommend using more book&vittV extremely helpful and even 
than one source. There are good internet those with plenty of dirt lime will still 
sites, but again, most are local. One find something new or beneficial in each, 
pretty widely available book for plants There are a number of introductory 
is Identifying and Harvesting Edible and type books out there, lliey range from 
Medicinal Plants in Wild (and Not so Wild) theexccllent to the completely wretched, 
Places by "Wildman" Steve Brill (New withlittlediscrotionlolhciravailability. 
York: Quill Books, 1 9MJ. That's a good The most commonly available book may 
book for identifying and learning about be pretty worthless, but individual ophv 
various plants that arc common in North ion comes into play here as well- Tor ox- 
America and likely other places in the ample, Tom Brown Ivis a number of field 
world. guide like books out there and then are 
One final note, these books tend to plenty of 'Brownies' around to boost 
be a bit pricier than the average anarchist them, but 1 really don't care for them 
publication and that turns some people much at all* You get a lot of ego and I've 
off. However these books are exlremelv found much of the info to be very cir* 
important and being often self-published cumstantial. (If course there is a lot in 

: *>" 



This comes from Richard B. Lee talking abouthis experience with the Dobe !Kung 
during his first round of field work. Towards the end of his research he decided 
to give something back to the community as an act of appreciation for theuL 
cooperation over the year. He bought the biggest ox from nearby pastoralists fo 
a Christmas feast. Though the ox surely provided more than a large amount of 
meat, the !Kung responded with statements like this: "Do you expect us to ea 
that bag of bones?" "Everybody knows there's no meat on that old ox. What di< 
you expect us to eat off it, the horns?" Despite the heckling, the ox was kill©: 
and a feast followed, but Lee didn't quite understand what the fuss was about 
He later sought out one of the IKung that was harshest to him, /gaugo: 
"Why did you tell me the black ox was worthless, when you could see that i 
was loaded with fat and meat?" 

"It is our way," he said, smiling. "We always like to fool people about that 
Say there is a Bushman who has been hunting. He must not come home and] 
announce like a braggart, 'I have killed a big one in the bush!' He must first sit] 
down in silence until I or someone else comes up to his fire and asks, 'What did 
you see today?' He replies quiedy, 'Ah I'm no good for hunting. I saw nothing at 
all (pause] just a tiny one.' Then I smile to myself," /gaugo continued, "because 
I know he has killed something big. 

"In the morning we make up a party of four or five people to cut up and 
carry the meat back to the camp. When we arrive at the kill we examine it and 
cry out, 'You mean to soy you have dragged us all. the way out here in order to 
make us cart home your pile of bones? Oh, if I had known it was this thin I 
wouldn't have come.' Another one pipes up, 'People, to think I gave up a nice 
day in the shade for this. At home we may be hungry, but at least we have nice 
cool water to drink.' If the horns are big, someone says, 'Did you think that 
somehow you were going to boil down the horns for soup?' 

"To all this you must respond in kind. 1 agree/ you say, 'this one is not 
worth the effort; lef s just cook the liver for strength and leave the rest for the 
hyenas. It is not too late to hunt today and even a duiker or a steenbok would be 
better than this mess/ 

"But," I asked, "why insult a man after he has gone to all that trouble to 
track and kill an animal and when he is going to share the meat with you so that) 
your children will have something to eat?" 

"Arrogance," was his cryptic answer. 


"Yes, when a young man kills much meat he comes to think of himself as a 
chief or big man, and he thinks the rest of us as lus servants or inferiors. We can't 
accept this. We refuse one who boasts, for someday his pride will make him kill 
somebody. So we always speak of his meat as worthless. This way we cool his 
heart and make him gentle." 
-Richard B. Lee, 'A Naturalist at Large' in Natural History, December 1969. 




only so long as the soil is as healthy as it 
was in the beginning, then they move on. 

Bus gardens ore usually within .1 
couple hours walk of Hie village, though 
sometimes wind up a bit further. Bui ihe 
closer is ihe more kfeal situation. Villages 
typically lost about 25 years. When there 
is no room close left to garden, then the 
whole village will move closer to an area 
where gardens arc needed, Hut more of* 
ten than not, fallow gardens and village 
.sites will be used again later in time. 

Village types can vary from in for* 
km] and campy to semi* permanent and 
large structures. The Ynnomami live in 
k shabono: o large, primarily open roofed 
oval structure which Ihe whole band oc- 
cupies. The Tapirape, like some of Ihe 
SQCtetlQS >n tin? northeastern United 
States lived in mulii-family long houses 
in an owl slwpe with the men** hou><: 
In the center. The Jivaro have open 
walled structures in an oval surround- 
iny the men's house. You'll have a large 
variation in structures, but the overall 
pattern is the same- an ov<iI shape with 
Ihe men's house in the center (we'll get 
back lo the significance of this in the next 

Whatever types of structures any* 
given society has, the daily life is typi* 
cally the same: families tend to sleep 
around their own fire pit (though some- 
times men, adolescent toys and, occa- 
RiOlUdh^ menstruating women will share 
llieir own dwelling inftfftd of with their 
family) within the larger structure. In all 
the South American societies mentioned 
here, everyone sleeps in hammocks 
which arc* strung up in the structures, 
Throughout the day, you'll often find 
them there relaxing, piking, telling sto- 
nes and spreading gossip, perhaps 
weaving cordage, baskets or nets, or 
fashioning some other type of hunting 
loot Lite the can* free nomadic gatherer 


hunters, they laugh, sing, ^leep, eat, and 
are overall just very laid back and re- 

The talking and visiting will often 
go on late into the night while others 
sleep through the notse awaking long 
enough to bring the fire hack to life and 
maybe eat at some leftovers front the 
days' food, Tliey'll wake up early, bathe 
and meet back up. Men might clear a 
garden or go hunting while women 
might work in the garden or process 
foods at home. Most of this is all done 
by early afternoon when ihe lounging 
starts back up again. 

Over time, the settled life tends lo 
have a build up in tension or just gets 
overrun by heaps of scraps from food or 
whatever projects individuals have been 
working on. Tlie response is to trek: to 
go out and live in the forest for a couple 
months as gatherer hunters again 
(though typically with a fair share of 
manioc flour), Tlie clwnge is always wel- 
comed and leaves behind the tensions of 
village life. 

Hut this is extremely important eco- 
logically speaking as well, Wlulc the 
people are trekking, the forest re-enters 
the village. New life spreads in the de- 
cay of tin? left over waste. The social and 
ecological build up of village life is 
cleared and ready for thmgs to start over 
again. The trek ties them back to that 
greater ecological awareness of a rooted 
society, reaffirming what is always kept 
in mind through hunting, gathering and 
general roaming. 

There i> a general coolness to these 
societies and they are still tied to that 
primal anarchy. But things arcdiffercnt. 
And in these subtleties we can see the 
consequence* of domestication most 


AK Press in 2001), The campaign 
centered on the fact that video 
games are one of the leading time 
wasters for a disgruntled and 
bored youth, especially boys. So 
they tried to subvert the dominant 
paradigm by recocting Gameboy 
games and putting them back in 
circulation \vith a 'libratory' game 
focused on 'unleashing' the child 
from mass culture and conscious- 
ness and set them on the path to 
self discovery and liberation. 

Sounds good right? Let's look 
at the final product. The game is 
called 'Super Kid Fighter' and the 
Hbratoiy story line goes like this: 
a teenage boy must escape from 
school, steal from police, slingshot 
churchgoer help out prostitutes, 
and smoke crack (among a multi- 
tude of other atypical game activi- 
ties) to reach the end of the ga me - 
fl free brothel for children of all 
ages." Liberation through objecti- 
fication via mediation, very inter- 
esting idea, but it would only be a 
matter of time before things esca- 

And in tlie 2004 voting season, 
lhat is just what we got, Hactivisl, 
at least once self- proclaimed anar- 
chists, unleashed their newest en- 
deavor: FTHIiVOTK.COM, So 
what is PTHEVOTH.COM? Well 
it's a wonderful place where the 
trajv^fldicated activist ^n rcalh 

put their bodies on the line, or _ 
bed as the case may be- It's a si] 
dedicated to people who are w; 
ing to have sex with conservatK, 
so that they will vote against Bui 
in 20G4! Now that's sticking lt| 

Of course, political prostitute 
is hardly nothing new. But this „ 
be the first time it lias so liters 
been applied by a grassroots ca~ 
paign. Even more mind blowing 
the open question: do they re< 
think that this would sway vol 
or just be another excuse for , 
with liberals, who the site boh 
proclaims are 'truly hotter' 

I was blown away by what 
thought was going to be a hilai 
ous fringe joke, but turns out h 
a page where you can br( 
through hundreds of naked 
and women to sea who any cons< 
vative interested Mi serious dt. 
can vow to sway their vote 
some guilt free liberal.loving! 

This may, however, be pi^< 
that reformism is a teg, a sexualh 
transmitted disease* T f or those 
servalives thai missed the ch; 
at some 'hotter liberals', they „ 
be rearing up for the next electi 
already. In the meantime, just kt, 
an eye out for their document*^ 
DVIJ on the way to some seedy i 
pom shop and AK Press now! Way 
h> i!0 fwlhactiviviv' 



«« bi« zh xhb mu. BUCKANDGREEW.ORCJ 

snxxs iRAiicm w.> -1 


ilgn/pfoducl is THB 

No longer content to just 
Miody corporations or mildly sub* 
vert the corporate stranglehold, 
they finally Said* if you can't beat 
'em, join 'em— and make more 
crap. The Blackspot Sneaker i> pri- 
marily an effort to 'kick NikcCEXX 
rliil Knights-' ass' as we're con- 
stantly reminded in their many ads 
■Ad website. In fact, the sneaker 
has a red spot on the tip of each pair 
bo that you can properly line your 
Un-Cool shoe up to his yuppie ass. 
Though that may never actually 
happen, it does create quite the ice 
breaker for those tense social mo- 
ments where you can achieve 
proper Un-Coolncss in the midstof 
adversity. I can hear it now: "Yeah, 
Bush sucks and all, but did you 
check out that totally Un-Ccxil guv 
over there in the BLACKSPOT 
SNEAKER!?Kow there's someone 
who's not afraid to wear their com- 
mitment to The Cause/' 

More than just a printed shirt 
ur shoe, the sneaker is an entire 
campaign.. *and corporation, (n 
fact, every pair of BLACKSPOT 
SNEAKERS that you buy gives you 
one vote in the BLACKSPOT 
right; it's a whole new deal; 
like a corporation, but totally Un- 
Cool. , .which is actually Cool- The 
shoe, which is vegan friendly, 
union made, 103% organic hemp, 
and features a hand drawn ANTI- 
LOGO (retailing for $57.50 |Cana- 

spnns traiioii no. 4 

dian dollars]), is only the begin- 
ning. We've been forewarned: 
"Just imagine: a blackspot mu- 
sic label thai it* truly indepen- 
dent; a chain of blackspot res- 
taurants that kicks McDonalds' 
ass by serving only locally-pro- 
duced food; a network of indi- 
vidually-owned biodiesel out- 
lets that cuts deeply into Big 
Oil's market share. The possi- 
bilities are limited only by the 
desire for change/' 
Stop right there, they won my 
heart at imagine- Not really, they 
just won my vote for The Black and 
Green Lame Ass Liberal Award™ 
DUMB AND DUMBER category! 
The Black and Green Lame Ass 
Liberal Award™ HAI1AHA. ..OH 
OUS category award goes to: 
ETHEVOTE.COM is one of the 
campaigns conlingTrom the Pitts- 
burgh based Ififcfivwt Tactical 
Media Network 'Which is, in their 
words, "a collection of tactical me- 
dia artists, activists, engineers, and 
programmcrsattempling to regain 
autonomy for themselves and oth- 
ers Uuough communication system 
reclamation/' It is an outgrowth of 
the Carbon Defense League and its 
technical hardcore musical coun- 
terpart Creation is Crucifixion* 

Eor those who don't know, 
CDL really burst on the scene in 
1998 and 1999 with their 'Child as 
Audience' campaign (turned 
book/CD which was published by 


The semi-sedentary societies that we've 
bcen looking at are no doubt anarchistic 
in both their lack of politics and in their 
relative egalitarian ism. But 1 want to 
emphasize that this is relative to the kind 
0/ egalilarianism of the nomadic gath- 
erer hunters that we looked at earlier. 
All settled societies challenge earn'- 


* WM 


However, maintaining that rdara 
cgaiitarianism does have its costs in bol 
social and political terms. 

There are certain social customs til 
societies develop to keep Inequality fr 
emerging. The personal belongings 
the dead in either buried with them | 
burned after their death as a limit to tl 
amount of 'wealth/ Most positions thj 
are particularly influential are kept tei 

Shavarte Big Men making simultaneous speech 

ing capacity 10 some degree. Those who 
domesticate plants or animals are going 
to increase that more. How a society 
deals with this determines how sustain- 
able it is. Horticultural societies rarely 
expand on such a scale that they face 
collapse the way that civilized societies 
do. Thai they remain small scale and that 
gathering and hunting still play a large 
part in their society and are ways to keep 
that higher level of autonomy. 

SPKlfiS TOArrOll NQ 4 


porary and often as short lived as r 
Sible, But maintaining that small seal 
society without strangers is likely th 
most important aspect and that take 
some more evasive effort, 

Th* settled life with increased acccs- 
to storable food or foods that can be use* 
to wean children earlier and place- 
where mothers can easily raise multipl 
children without much concern for birtl 
spacing leads inevitably to populatior 


\ ^mkmmmm®&M^r?. 


"[The Yanomami] do have a sense of humor and are quile prone Lo jokes. 1 To 
start with, they avoid telling the truth on principle (even among themselves). 
They a re incredible liars. As a result, a long process of verification and inspec- 
tion is required to validate a pieceof information. When we were in the Paxima 
we crosseda road. When asked about its destination, the young man who was 
guiding us said he didn't know (he traveled this path maybe fifty times). 

"Why are you lying?" 

"I don't know." 

When I asked the name of a bird one day, they gave me the term that 
signifies penis, another time, tapir. The young men are particularly droll: 

''Come wiU\ us into the gaixlen. Well sodomize you!" 

During our visit with the Patanawateri, Hebewe calls over q boy around 
twelve yean* old: 

"If you let yourself be sodomized, 111 give you my rifle* 

Everyone bursts into laughter. It is a v&y good joke* Young men are mer- 
ciless with visitors their Age. They are dragged into the gardens under some 
pretext and there, held down while the others uncap their penis, the supreme 
humiliation. A running joke: You're slumbering innocently in your hammock 
when an explosion plunges you into a nauseating cloud. An Indian has just 
farted two or three centimeters from your face..- 

life in the chaburtos (village, often spelled shabonoj is generally monoto- 
nous* As everywheie else, ruptures in the customary order— wars, festivals, 
brawls, etc. — do not occur every day. The most evident activity is the prepara- 
tion of food and the processes by which it is obtained (bows, arrows, ropes, 
cotton), fxt us not think for a minute that the Indians are undernourished. 
Between baste fanning, hunting (game is relatively abundant), fishing and 
harvesting, the Yanomami get fllong very well. An affluent society, then, from 
a certain perspective, in that all people's needs are met, even more than met, 
since there is surplus production, consumed during celebrations. But the or- 
der of needs are ascetically determined (in this sense, the missionaries create 
an artificial need far unnecessary clothing among certain tribes). Furthermore, 
fertility, infanticide and natural selection assure tribes of a demographic opti- 
mum, we might say, as much in quantity as in quality. The bulk of infant 
morality occurs in die first two years: the most resistant survive. Hence, the 
flourishing, vigorous appearanceof almost everyone, men and women, young 
and old- All of these bodies are worthy of going naked. 

It is uniformly said in South America that Indians arc lazy. Indeed, they 
OK not Christians and do not deem it necessary to earn their bread by the 
^weat of their brow. And since, in general, they are most concerned with tak- 
ing other people's b read (only then do their brows sweat), we see that for 
them joy and work foil outside of one another That said, we should note that 
among the Yanomami, all the needs o society are covered by an average of 
ihrre hours of work per person, por day (for adults). I j got calculated this with 

of campaigns were able to avoid 
*C worst of It to receive this stand- 
ing ovation for their excellency in 
8 hands down, stupefied show of 
respect for their complete and ut- 
ter lack of spine. 

The Black and Green Lame Ass 
Liberal Award™ comes only to 
those who have shown that they 
really have no edge at all, and giv- 
ing up any real aspiration for 
change, they've taken their dull 


been offering glossy, hard hittirj 
photojournalism with some of ti 
dullest political commentary iea 
Ing the readers in a state of av 
over what is most often a complc 
mismatch, but a stunning one 
magazine skims the top of near] 
every facet of resistance mo\ 
Stents and throws them into th 
own patented melting pot of mea 
ing and 'action': leaving Ihe read 
with any number of radical sour) 

. . -I 

Of* Hi* 

lams -mt- «*■«* ***** 


edge tp.semc of the mast frivolous bites to spew forth with a ^lighteS 
ofwrongdoingsandsetthcmselves tr.iceofcohcnmcvandahardd.isi 
on the path to righteousness in an of contradiction.' We're often !e( 
uphill battle for table scraps. In an wondering if this is a forum, or il 
election year, that truly means the all this [*i<oo!«aUy is just Cool. 
lowest of the low. The magazine is only one (re 

bo without further ado. onto for this impressive mish mash 
the winner's circle: Un-Cool. Beyond the magazine it 

T . _. ■ number of equally pathetic cam- 

iht mack and Green Lame Ass paigns from tlKNittempt* to revoke 

;'. K.'SL V,lrd ' M UUMB ANI) ,he <-^^ofnv.ssmediatoainng 
IJLMKFR category award goes to: expensive ads that in effect sav 
ADBUSiw MEDIA POUNDA- nothing, but then- is a hair bSa? 

, . JL broke the ,a>cra, 'S ^rk, thus win- 

lt>r years. Achate* magazinelias nlngthccovctcd award. That cam- 


spires TRArrai no 4 


nario ■ ■ however, this brings us back 
lo the hampering philosophical debates 
thai lend us in circle, infighting, and dis- 
union. Like B pOfSOn shot with an ar- 
row, what's more important? Remov- 
ing the arrow, or finding out who shot 

The Earth has been shot with a 
very large, very jagged, and lethal arrow, 
and we can no longer wait to pull it out. 

What are the solutions? Solar 
power? Wind power? Intentional com- 
munities? Hydrogen cells? We can't 
nuke these things happen, and the State 
will do everything lo maximize their in- 
terests in the current infrastructure be- 
fore things like these become 
mainsl reamed, decentralized, and avail- 
able to the public. When it comes to "sus- 
tainable development" and renewable 
energies, we have absolutely no power. 
They are not an immediate solution but 
a futuristic Utopian dream. It seems like 
the only solution is to stop* Slop pollut- 
irtj*V£top toxifying, stop corpora lining, 
stop civilizing. How do we stop these 

things? Tilings that create the forces 
of destruction shall be destroyed them- 
selves. It's that simple. The car facto- 
ries and dealerships, the power plants, 
the corporations, the looters and pollut- 
ers of the Earth* the factor)' farms, the 
golf courses - all must be destroyed. 
People must not be allowed to destroy 
the Earth any more- We can no longer 
wait to educate them - they will loam 
themselves. (As an open community we 
can teach others the alternate pathways 
of life while simultaneously destroying 
those other pathways which have re- 
pressed "the primary human potential".) 

Mikhail Bakunin once wrote that 
The passion for destruction is a creative 
passion, loo", let's be creative and pas- 
sionate about our destruction, the final 
destruction, the destruction of the de- 
stroyers, so that harmony and anarchy 
can be (recreated on Earth, in our com- 
munities, and in our lives. 

The BC Collective, Tampa Florida 

fiunek m IImen Pipst minimi 

Throughout 201)4, liberal and leftist groups have been pulling out all 
the stops to achieve the most. Though each has their own very, very 
specific goal, each marketing team has really had their eye on the prize. 
That prize, the much coveted Black and Green Lame Ass Liberal 
Award™: a hefty d<x>rmat spray painted gold with the clearly appli- 
cable saying: TREAD ON ME. 

2004 was a really tough year. If oral Award™ does come from mili- 
any group was going to be a win- tantly anti-political anarchists who 
nor, they surely had to pull out are always willing to smite a lame 
some of the big guns. As you know, campaign or reformist effort with 
the Black and Green Lome Ass Lib- their cunning wit, but only the best 




chjonometric rigor. This Is nothing new / wc aireaay 

in most primitive societies. Let us remember this at sixty when demanding ou 
retirement funds. 

It is a civilization of leisure since they spend twenty-one ours doing notli-l 

ing, They keep themselves amused. Siestas, practical jokes, arguments, drugs, 

eating, taking a dip, they manage to kill time. Not to mention sex. Winch is not 

(o say that that is oil they think about, but it definitely counts. Yfl peehil This isa 

often heard: I feel like having sex!... One day, at Macava, a man and a woman 

struggleon the floor of a house. There arc cries, screams, protests, -laughter. Tfo 

woman, who seems to know what she wonts, has slipped a hand between the! 

man's legs and grabbed a testicle. At his slightest move to flee, a slight squeeze. 

This must hurt, but she doesn't let go: "She wants to copulate! She feels like 

copulating!" And this, it seems, is indeed what happens." 

-Pierre Gwtio$,Vie Archeology of Violate?. Brooklyn: Autonomcdia, 1994, Pes. 
20-2L a 

growth. Nearly oil horticultural Moiet- 
ies have these conditions, hut most have 
a very minimal level of population 
growth. What that translates to socially 
is an increased number of taboos sur- 
rounding sex, large increases in infanti- 
cide, and, most importantly, warfare- 
Warfare and violence are not the 
same thing. All humans are prone to vio- 
lence, though some conditions; like over- 
crowding for example,- bring out the 
worst in us. Thai doesn't ailkctisvvil or 
bullies; it just is what it fs.;What sepa- 
rates warfare from violchco-jp. that it is 
one group attacking another and it is 
planned. When a fight breaks out, it's 
usually spontaneous. Most people might 
appKMdl each other angry, but there's 
usually not a whole lot of forethought in 
the whole ordeal. Hither way, it's typi- 
cally individuals who've got no other 
way or interest in avoiding a circum- 
stance that involves the two of them di- 
rectly. You tec this more among gath- 
erer hunters who only take matters into 
their own hands. 

Warfare is made possible by the set- 
tling of societies as relationships solidify 
around the semi permanent structures 
they live within. Unlike the unrestricted 

ki nd membership among nomadic gathJ 
erer-hunters, group identity begins u 
emerge. As society breaks away frond 
wildness through what it eats, it devel- 
ops that same distance between itself anc 
the 'Other', It's easy for outsiders to be- 
come enemies, especially when things 
start to get tougher in your own life. Bui 
warfare is a bit more complicated; il 
doesn't just happen ^i\d there Ore spe- 
cific reasons. Among horticulture list: 
warfare is almost always retnliatioj 
against other bands or tribes for a wronj 
tul death or serious illness, most often at; 
the hands of a sorcerer. 

Now you have sorcerers and youj 
have witches- A sorcerer is like a witch: 
but attacks another village. A witch is In 
a village and often is not even conscious 
of the witching substance within thorn* 
Both of them cast spells upon others that 
they have serious problems with. Ifither 
position can be held by anyone regard- 
less of gender. 

Regardless of what people think of 
these ideas, you can't say that this is just 
pointless superstition. Certainly the 
people truly believe it, but what reason 
do they have for not believing it? The 
accused witch can either bo killed or 




,u$t compensate individuals; an ac- 

j<cd sorcerer will be killed in a raid 

here others might be killed as well. 

learlV «H deaths are retaliated, so the 

cle continues. 

■pliis whole mess serves o number of 

t functions; mosI notoMy it serves as a 

; (htxlc on population. Warfare results in 

death which results in fewer people. But 

I in social terms, an increased interest in 

warfare also meai\s an increased need for 

warriors- And for the first time, you start 

[ to get a preference for having boys in- 

[ stead of girls and for that group of boys 

to become fighters. With that preference 

there is a higher rate of female infanti- 

I ode leading ultimately to fewer women. 

Fowcf women means fewer children. 

This is a check how a society will 
check itself from growing. In doing so, 
it isn't as much of a threat to the carry- 
ing capacity of its home and ultimately 

to itself- 

There is a tot more meaning to hav- 
ing ssigiWSWS well. Ecologically speak- 
ing, tfSFwHchisa reason for staying sani- 
tary: ySucan have a spell cast upon your 

jometbingUhat was a part of you: like 
feces o'chajr. People go off into the for- 
est to 'dolheir business' and bury it. As 
villages^an last up to 25 years, you 
would end up with enormous heaps of 
waste and a rather unpleasant situation 
in twins of comfort and health. A witch 
is a solidified mixture of all the negative 
feelings, anger, frustration, jealousy, and 
irritation between people. The witch is 
unrestrained -'nd anti-social. It is every- 
thing that the villager shouldn't be. Yet 
what the witch represents is something 
that evenonc has felt at some point. Set- 
tling down makes US semi-permanent 
neighbors and throws out our ability to 
just leave our arguments behind and go 
somewhere else. Tension runs high. The 
threat of witch accusations is one way to 


keep people from letting those tensions 
out and to keep the peace. No one wants 
to be accused of witchcraft. 

This i$ prolo-morality in a place 
where the group becomes more of a solid 
entity than a band being comprised of 
whoever is around at the time. There is 
an increasing need for some kind of so- 
cial institution where people turn to 
rather than to take care of their own 
matters. Socially speaking there emerges 
the idea that 'thou shall not kill" unless 
it is under socially acceptable circum- 
stances: warfare, duels, or execulions 
which are based on group decisions- 

But there is on underlying point 
here: social tensions run high when a 
80dety is under strew for whatever rea- 
son: loo many people, not enough food, 
water, or not enough places for hunting 
and gardening. Stress here translates to 
ecological stress of some sort. A witch is 
an indicator for something larger that is 
going on and warfare is the reaction. Tlus 
applies to indigenous societies Ihroygb- 
out the Americas and largely where 
smaller scale horticulluralists exist bul 
in places like the South Pacific Islatfcls* 
where pigs or other domesticated ani-- 
mills play an important role, you gift thj$n 
kind of warfare and a far more ritual- 
ized form surrounding the growth of a 
plant or arguments over village bound- 
aries. Crowding is a bigger issue and so 
is the question of land availability: war- 
fare ends tip taking the shape of larger 
raids with a much higher death toll (wip- 
ing out all the men or an entire society is 
rare, but is not unheard of) or can be 
taken to a battlefield. 

**^- - 


Where morality begins to emerge, so 


the other happy users 

(How can such people fight against 
this system? If there arc so many good 
things, why should we risk so much? 
That's the main problem with "realists": 
they are not motivated enough; more 
precisely, they are domesticated, ab- 
sorbed, processed.) 

The rationalization of that fear is 
classic Marxist concept about "social 
(common) character of (mass) produc- 
tion" and "private appropriation" as the 
main problem. The potentials and prod- 
ucts that could have been developed and 
produced ONLY by capital are seen as 
"achievements" or "common" posses- 
sion of humankind. (That idea has been 
recently revitalized through "creative 
commons", "free software", GNU and 

similar teclmo-optimist shit.) That's why 
they don't want the collapse of this sys- 
tem. They are its children, its happy us- 
ers. They cannot live and act in accor- 
dance with the basic insight about that 

paradox: wecarmol get rid of capitalism 

and keep the way of "life" that only capi- 
tal could afford to us. 1-von if wc gel rid 
of mercantile layer*! capitalism and re- 
organize the relatjorisin the realm of 
production and distention, as long as 
we insist on the sam<- waylife ("needs", 
solutions, procedures, etc), we will reor- 
ganize only capital not our lives. In that 
way we prolong the same enslaving and 
destructivedynamic. It's a win-win situ- 
ation but for capital not for us or for to- 
tality of life. 

just repeat a question that any decerL 
leftist will not avoid any longer: how caj 
we get rid of capitalism without its tot] 

unpredictable consequences of such 



Destroying the Creators of Destructi 

Mao talked aboul Great Leap Forward. 
But wc need a Great Leap into Unknown. 

BigFricndly Unknown. Weshouldn't be 
afraid of anything. It's less dangerous 
than the present dynamic and it's im- 
mensely more promising. 

In conclusion of this brief sketch I'll 


Global warming, natural resoui 
depiction, toxic waste, airand water L, 
lution, soil erosion, dcforestatioi 
indigicide, homogcnizatioi 

corporatization...the problems are 
overwhelming as the solutions. In fa< 
the problems seem irreversible, est,. 
dally as we, as a species, are moving t< 
wards a more rigid, totalitarian, disrei 
garding world order. The problems ard 
rcal„.very real, and if we look hard] 
enough, we cm Me thorn. Some don'J 
have to look at all.. .the problems st 
at them in the face, choke them in th« 
sleep, and mutate their DNA on a dailj 
basis. Rut nonetheless, each and evei 
problem affects every human, plant,, 
animal on this planet in some way. 

There an: apparent root caw 
to these problems stemming from j 
mechanistic worldview of nature; 
profit-driven, individualistic cconoi 
and state; belief in the human domii 
lion of nature; general apathy; and thi 
concept of "civilization" that has oj 
posed humanity to nature and dooms 
the planet. 

I can go on and on about the 
problems civilization, the state, capital- 
ism, domination, etc. have caused; the 
ill effects of our "progress" and our 
!0,(XK) year old mistake; thedifferent real 
world examples of our destructive po- 
tential; and the realistic apocalypse see 


revolutionary backwash as the past revo- 
lutions have failed.) 

•I've come to terms since then that the 
idea of revolution is completely 
unsalvageable. I think I realized thai at 
Ihe lime, but thought it was still worth 
(tying. I guess I just hadn't been able to 
Wve up hope completely. Hut the more 
I realize about the reality and possibili- 
; lies for collapse, the more I see it as a 
direct path to destroying power without 
Ihe possibilities for a new organization 
to take over the statc/civili/ed struc- 

Revolution is a stronghold of our hopes 
but it's also the last stronghold of so 
many leftist illusions. In their interpre- 
tation Revolution remains firmlv in 
vanguardist, rationalists and organiza- 
tional trenches. It's methodology/tech- 
nology for social change. It will lead us 
toward new life in a systematic and or* 
ganized way. After taking some risks - 
or even better, without them - the land- 
ing in new life will bo painless and safe. 
Everything will be just fine. It is an empty 
promise: that notion ignores the whole 
capitalist dynamic that affects and mu- 
tates humans preventing any serious and 
radical break with the system. That dy- 
namic is so SUOCCttful that today we have 
only confusion in the place of any "revo- 
lutionary consciousness". Even leftist 
revolutionaries don't know what "revo- 
lution" is supposed to mean. It's some- 
thing lew abstract and uncomfortable 
even for them. Nobody knows what we 
are talking about when we talk about 
revolution. And yet wecan talk about it. 

So what is Revolution? 

Just people who 1) start to live dif- 
ferently - without commodity, any SOrt 
of political power and any mass/ world/ 


global system instead of present 
ones (core propositions whose practical 
implications should be discussed imme- 
diately) - and 2) to remove all obstacles 
(that we are particularly weak). 

It's a transition toward new life but 
without any guarantees. We know what 
we want and what we don't want but 
we don't know what is waiting on us. 
And yet the task of dismantling and 
stopping this Machine is so urgent that 
wo cannot hesitate just because we can- 
not see all consequences in advance. And 
that uncertainly is what leftists try to 
prevent with their cunning master plans* 
But it always remains too abstract and 
out of touch, ineffective. 

Leftists fight against capitalism in a 
strange way: by preventing its collapse 
by all means necessary. But capitalism 
must collapse if we want to get rid of it- 
It's on obstacle. lh> collapse would have 
some consequences. Those are conse- 
quences we should joy for and not to he 
afraid of them. But we are afraid and we 
are trying to surpass that fear with all 
kinds of rationalizations and illusions. 
We are afraid,, like many other people 
(particularly in most "advanced" re* 
gions, where individual is particularly 
weak, incompetent and passive), how 
this or that aspect of the system neces- 
sary for basic survival would work with- 
out present power and production sup- 
port/relations. If fear is our only re- 
sponse to that paradox we are trapped 
in, we can only stay in it. That fear lies 
behind all present confusion, mystifica- 
tions and hesitations. Kevolulionariesare 
afraid of Revolution. They expeel guar- 
antees. They are afraid of cold feat and 
less fatted buttocks. They are afraid for 
their computers and free software. And 
for many other fine things. Just like all 






r #TJFi 





Among more egalitarian societies, tliere is typically less of a drive (o in terprc 1 
and hand a certain view of the world to the youths. Their own reality is shaped 
through their own experience and the words of those around them, but noth 
ing is handed over quite so easily. They don't need morality to tell them what 
right and what is wrong. A part of myth is to help shape those kinds of ideas; 
but not to breed morality. 

The functions of myth are simple; to give a way for people to entertain 
anti-social ideas, to passon personal understandings of the world around then 
and to entertain. The following myth is a classic trickster tale from the Winnebagi 
which does all of the above. It shows the cost of arrogance, reminds us tha 
'plants' and 'animals' speak to us if we listen, is rooted in a particular pla 
and, most of all, it's funny. 

Also, this is transcribed and translated as it is told. Note the diff 
between the way a story is told orally versus the way it is told in a predomi 
nantly literate and recorded story. When you can't rewind or turn back a pace, 
repetition does the job. 

"As [Trickster] went wandering around aimlessly he suddenly heard someone 
speaking. He listened very carefully and it seemed to say, 'He who chews me 
will defecate; he will defecate!' That was what it was saying. 'Well, why isthis 
person,. talking in this manner?' said Trickster. So he walked in the direction 
(rSrn.which he had heard the speaking and again he heard, quite near him, 
someone saying: 'He who chews me, he will defecate; he will defecate!' This ia| 
what wa^said. 'Well, why does this person talk in such fashion?* said Trickstc.. 
Tjjen he walked to the otlier side. So he continued walking along. Tnen right at 
his. very side, a voice seemed to say, 'He who chews me, he will defecate; he 
will,defecate!' 'Well, 1 wonder who it is who is speaking. I know very wolf that 
if 1 chew it, I will not defecate.' But he kept looking around for the speakcrand 
finally discovered much to his astonishment, that it was a bulb on a bush. The 
bulb it was that was speaking. So he seized it, put it in his mouth, chewed it, 
and then swallowed it. I Ic did just tiiis and then went on. 

'Well where is the bulb gone that talked so much? Why, indeed, should 1 
defecate? When 1 feel like defecating, then I shall defecate, no sooner. How 
could such an object make me defecate!' Thus spoke Trickster. Even as he spoke, 
however, he began to break wind. 'Well this, I suppose, is what it meant. Yet 
the bulb said I would defecate, and 1 am merely expelling gas. In any case I am 
a great man even if I do expel a little gas!' Thus he spoke. As he was talking he 
again broke wind. This time it was really quite strong. 'Well, what a foolish one 
I am. This is why I am called Foolish One, Trickster.' Now he began to break 
wind again and again. 'So Uus is why the bulb spoke as it did, I suppose.' Once 
more he broke wind. This time it was very loud and his rectum began to smart. 
'Well, it surely is a great thing!' Then he broke wind again, this time with so 







. liv.i: 

The next time he broke wind. the hind part of his body was ratted uf .by .he 
foL Tlhe explosion and he landed on his knees and hands/Well, go ahead 
Tdo it again! Co ahead and do it again!' Then again, he broke ^™^J« 
\Z the fori- of the expulsion sen. him far up in te*««^£»**™£- 
.round, on his stomach. The next lime he broke wind, he had to hang on o a 
C» W8h was he thrown. However, he raised hhnse f up jrtggi |«tak 
nd«l on the ground, the log on top of him. He was almost killed by the fall. 
rSSSSSl ho broke wtadThe had to hold on to a tree that stood near by U 

feet flopped up in the air. Again, and for the second time, he he d on to it when 
he b End and yethe pulled the tree up by the roots. To protect himseU, the 
„etftacTh"wen. on un.U he came to a large tree, a large »*"«;^*» 
he put both his arms. Yet, when he broke wind, he was swung up and his toes 

Xso mucMhat they quickly took down their lodge, piled .« on TncMor, and 


on of Trickster. Just then he began to break wind aga.n and the force of the 

rem one another. Separated, the people wcrestandmg about and ^hou*^ 
^another; and thedogs, scattered here and there howled at one another. 
There stood Trickster laughing at all them tiU he ached. ..._ . 

Nowhc proceeded onwand. He seemed to have gotten overh* troubles^ 

defecate.' But even as he spoke he began to have the desire to defecate ,usta 
ver^Ude "Well, I supposTthis is what it meant I certamly bragged a good 
deM ho"' ^ he P spX he defecated agam.Wll^h.itabraggart.twos! 

1 stpc^e this is why if said this/ As he spoke these last words, he began o 
dSTa «ood deal After a while, as he was sitting down, his body would 
£S£ excrVment Coupon he got on top oja log rtrtd^tatt 
even then, he touched the excrement Finally, he climbed up a log that was 

earning against a tree. However, his body still to ^«"""""ft ££ 

2 lUgher. Even then, however, he touched it so he climbed st> I .tagher 

was on top of the tree. It was small and quite uncomfortable. Moreover, the 
excrement bceon to come up to him. . 

Even onThc limb on which he was sitting he began to £"*»»>» £* 
a different position. Since the limb, however, was very shppery he hA right 
dm n into the element Down he fell, down into the dung. In fact he 
SSwas only with very great difficulty that he was able to ge 
out on" Hi^ rac con-skin blanket J£ covered with filth, and he came out 
gtfg i ' *«* him. The rack he was cao vin. on his back was covered with 

Some might argue that my beliefs 
are irrational, an outlook that I would 
agree with because my faith in wlldness 
goes beyond arguments and reason, and 
lies in deep intuition and .in understand- 
ing that 1 feci is beyond words. Perhaps 
it is this f,iith that gives me the emotional 
space I need to act and react to global 
cco-genocide without being blinded by 
fear and rage, as I see some of my com- 
rades doing. 

To further elucidate where I am 
coming from, I would like to explain my 
Inspiration for writing this letter/piece. 
I recently had a dream in which 1 was at 
a social gathering with a large number 
of people, including two friendly ac- 
quaintances of mine who are active and 
vocal green anarchists. In the dream I 
looked at them, and at first experienced 
a feeling of fear that they were going to 
deride me as a reformist sell-ou t because 
of an ecologically oriented project I had 
recently, briefly, been involved with 
which was not explicitly revolutionary 
in its rhetoric or practice. This feeling of 
fear and ombarrassmen I was fol lowed by 
something completely diffeamt, ana/fee- 
tion which I can only identify as familial 
love towards my two friends, whose 
deeply held beliefs and strong, beauti- 
ful ideals I highly respect. But it was a 
love which was at the same time tem- 
pered with deep sadness. The sadness 
came from the fact that I felt that my 
green anarchist friends were in deep 
pain. I saw their pain reflected in their 
general speech and behavior, which con- 
stantly centered around the intense an- 
ger and hatred they feel towards the 
mindless obedient violence of civiliza- 
tion, so that 1 would rarely get to see their 
intense love for the playful, cooperative 
chaos of wild nature, in my dream the 
wilfulness of this love was something 


like one might feel for a brother Of] 
sister or close friend who you think hi 
become stuck and hungup trying ttf 
work through an experience of grcaS 
pain, to the point of developing an idefl 
tity around that pain which makesB 
even harder for them to let it go. And] 
yet inside the dream I also had a stronl 
feeling that my friends would not alwa M 
be stuck in the same trap of rage, beafl 
ing angrily at the walls of civilization] 
and that they would eventually find fjl 
love necessary for internal emotionafl 
peace, even as their outer lives might still 
be filled wilh intense struggle working 
I? heal the last 10,000 years of? 
civilization's wounding. 

This dream, and the reflection I wcnl 
through upon waking, was disconcert! 
ing, and at the same time deeply excitfl 
ing for me. To feci such deep love fori 
these acquaintances, who I rarely sefl 
anymorc.and with whom I often find nJ 
interactions extremely dissatisfying, wafl 
wonderfully uplifting. And to have thafl 
same love combined with such a clean 
understanding of why our interactions] 
disappoint me, and why 1 find it so hard ' 
to really feel, express or share my lov3 
"with these people in person, was arj 
amazing breakthrough for me. 

And so I wrote this, to inspire lov<9 
and to soften rage, so that we might gal 
forward and smash civilization and ruril 
wild without vengeful wrath, but in al 
spirit of frivolity and cooperation. 

love Rage, 1 

IN'ote: the opening quote is from me, KT, 1 
and this is from a series of letters be- ■ 
tween us. From the former Yugoslavia, <j 
Aleksa has been in the midst of leftist and : 



there's a quote credited to Chi- Guevara 
lomethlns along u** Unes ofc " At me ri:ik 

t.f sounding ridiculous I would like to 
propose that the true revolutionary is 
motivated by feelings of deep love." I 
nave no particular interest in or respect 
for Che himself, but 1 think thai the con- 
cept in the quote itself deserves exami- 
nation by green anarchists, regardless of 

lis source. 

Despite sharing ideas and ideals 

With the writers and editors of publica- 
tions like CWWi Anarchy or $pttks Trai- 
tor, 1 sometimes find myself Oft a really 
different wavelength. Foi example, 
when I picked up the Winter 2004 issue 
of Green Anarchy and saw the title on 
the inside back page "Act Your Rage! 
(before your rage becomes an act!)" it just 
didn't resonate with me- Hie idea of act- 
ing, or more accurately reacting, to the 
world around me out of pure rage, an- 
ger, fear or hatred, docs not appeal to 
me. I understand why people do it, and 
I certainly have done it myself, since we 
live in a world where cycles of violence 
and misunderstanding are not only 
maintained but basically worshipped by 
the majority. But I don't want to validate 
these mainstream violent obsessions by 
acting on them myself. Reacting in un- 
thinking \ iolence to other peopled nil- 
thinking violent actions {which is all that 
civilization basically amounts to — the 
staggeringly violent actions of those 
around me) doesn't make me feel more 
wild and free, because I know that such 
knee jerk reactions usually come from a 
space of fear, an internal emotional and 
psychic prison which, like any prison, I 
want to see broken down and demol- 

Towards that end, when any kind 


of action by others around me in- 
spires a feeling of anger, and a desire to 
react rage-fully, I attempt to stop myself, 
examine the sources of that emotion, ex- 
plore what fears are active in me, try my 
best to apply some compassion and un- 
derstanding to those around me whose 
actioas inspire my rage, and finally at- 
tempt to internally heal the rage and 
fears as best I can, so that when I do re- 
act to violent actions around me I can do 
so in a way that most effectively stops 
them with a minimum of further vio- 
lence, and hopefully creates an example 
of an alternative way of acting and in- 

Now don't get me wrong — I'm cer- 
tainly not proposing a path of navel-gaz- 
ing new age self help apathy. It seems 
hdly possible to me that green anarchists 
who are actively applying this kind of 
deep self introspection and outer com- 
passion would still want to employ nil 
forms of direct action to directly and ef- 
fectively stop the violent human actions 
actualizing mass extinction. What 1 am 
proposing is not so much a change in 
action but a change in outlook: from eco- 
logical and other direct actions spawned 
fearfully out of rage and hatred of the 
oppressor, to ones based more solidly in 
love of wild nature (and the wild, coop- 
erative, loving aspects of humanity) and 
compassion towards those whose hor- 
rible misguided ignorance or painful in- 
ternal psychological hell causes them to 
lash out and attempt to murder and en- 
slave all life. 

Perhaps my outlook is different 
from other green anarchists because 1 
have a spiritual, possibly religious, be- 
lief that in the end, chaotic wildness, and 
loving interwoven cooperation, will al- 
ways prevail over brutally violent hier- 
archical regimented authoritarian order. 




dung, as was also 

>x coma 

rung his penis. 


t »* 


placed it on his back again 

liven, still blinded by the filth, he started to run. HccouIdnotsceanytHini 
as he ran he knocked agains t a tree. The old man cried ou t in pain. He r, . u- 1 n 
out and felt the tree and sang: 

Tree, what kind of a tree are you? Tell me something about yourself I' 

And the ixtx answered, What kind of tree do you think 1 am? I a m a n oa 
ttcc.i am me forked c^bwttatuse^^ I ax 

hat on^ it saKi. 'Oh, my,isit possible that there might be somewaterorOLin 
here. Trickster asked. The tree answered, 'Go straight on.' This is what it tot 
hun as he went along ho bumped up against another tree. He was knodko 
backwards by the collision. Again he sang: 

Tjee/ what kind of a tree arc you? Tell mc something about yourself! ' 

. a ^T i ? 0f ° Ucc do y° u lhmk * ai « ? Thc r<d oak tree that used to stan< 
at the edge of the valley, I am that one.' 'Oh, my, is it possible that there is wa to 
around here? asked Trickster. Then the tree answered and said, 'Keep stroich 
on, and so he went again. Soon he knocked against another tree. He spoke L 
the tree and sang: 

T*ree, what kind of a tree ore you? Tell me something about vourself V 
What kind of a tree do you think 1 am? The slippery elm tree that used tc 
stand in the midst of the others, I am that one/ Then Trickster asked, 'Oh, xxxy 

,J ^ P °^ t Would ** somc walcr "*'" here? ' And thc tKe answered 

and said, Keep right on.* On he went and soon he bumped into another tr. < 
and he touched tt and sang: 

Tree what kind of ,, tree are you? Tell me something about yourself!' 
™hatKmdofatreodoybuthinkIam?Iam t« 

stand on the edge of the water. That is thc one I am/ ' Oh, my, it is good/ said 

ouW *" ,hC Wal ° r '** ,ump0d and Uy * H<? waShcd Wmself thoT ~ 

It b said that the old-man almost died that time, for it was only with tho 
greatest docility that he found the water. If the trees had not spoken to him he 
certainly would have died. Finally, after a long time and only after great excr- 
5255 '; h0 ,T *? n him self, for the dung had been on him a lone time and had 
oncd. After he had cleansed himself he washed his raccoon-skin blanket and 
lus box. 

^lRadJrUTtf Trickster. N'ew York: Schocken Books, 1971. Pgs. 25-28 

does politics. As group suw increases 
from the 25 or so of a nomadic band to 
the 100-150 or so of a village, it gets 
harder for even- decision to be based on 
consensus. That is unless you have some 
kind of manipulation. Hen- you get Big 
Men {this is the common name as the 
position is almost always held by a man. 

•y*a-SlRAII<)KNU 4 

though it can be held by a women in 
some societies), who arc powerless when 
it comes to coercion, but they are upheld 
for their ability to influence people. The 
position is by iw means permanent, <wi<i 
there can be more than one Big Man in a 

Mod small scale horticultural soci- 



lies tend tobcmateUtowa.'Ibal moans structurcsar«llhinkingarcbuillaround 
..l group membership and properly the idea thai men have some hold over 
ins through the women's side of the women and society. Most villages have 
miilv not the men's. Gardens belong a separate men's house (though not ncc- 
,i woman and are cleared by the men essarily where all the men live) in the 
her family and her husband. Yet what center of the village. The men's house is 
>mes out of the garden often belongs the center for men's secret societies and 
> the man. There are no workers here a place for where boys become initiated 
i,l all are roughly in the same social into man-hood and are passed on the 
.sition. But a Big Man will often take religious and quasi-political hold of the 
lultiplewivesandthushavemoregar- elder males. The house tends to be 
bns and a larger network of kin groups, walled so that women can't see what is 
laving access to more gardens, they goingoninsidcofit(oratleastin theory 
nd to have a larger stockpile of food they shouldn't be able to) but the men 
hich they might offer to those in need can see what is going on outside and in 
r hold large feasts with. The favors are the other structures, 
exchanged as goods and arc traded for The position that the men grant 

mpport and social standing. The Big themselves is rooted religiously as their 
Man cams trust through giving and re- creation myths emphasize how men 
m xki through their abilitv to speak and came to power (even occasionally with 
mediate arguments. Thev never posses stories about how it had to be stolen from 
,-cx-rcive power, but influence can be the women). And that is something they 
oowerful. Yet the autonomy of the indi- often protect through threatsof violence 

and gang rape upon prying or socially 
deviating women. 
'a'Big Man lasts only so long .is By all means, this looks like patriae:, 

iput seems worth listening to and chy. But in practice, tilings are a bit dif-r" 
, uely i^ there ^nced to immediately fill ferent. You have the basic elements of \ 
the position if it's empty. patriarchy on the men'sside.but thedlf-; " 

Though powerless, the position is ference lies with the women: they refuse--'- 
still in the political realm: it is about in- to fall victim to the self-granted power ^in- 
fluencing personal decisions into the of the males. They know their role in . 
flow of group consensus towards the will society and they know that they too have 
oi an individual or small group, lake I their grasp over the actions of men. I 
snid earlier, that individual is almost al- like most patri 
iv-avs a man. Take this, the higher value women are not 
»la'ced on warriors, and an emerging a- homes or gardens, but themselves hold 

v iduals and of society as a whole can be 
seen in the/ relative powerlessness of the 


", " 

irchal societies, the 
isolated in their own 


..gious order that is preached more than 
rooted in self exploration and cxpcricnc.- 
which is also passed down by men, and 
what starts to emerge is the roots of pa- 

Strong alliances between each other. 
They stick together and are not afraid to 
take the offense against their husbands 
or other men. 

triarchy- ^ c mcn njvc no mt,no P°'>' on v '°" 

No doubt about it, the men in horli- lence. Though they might wield it more 

cultural societies have the upper hand, often and gang rape can't always be de- 

Orat least, thev like to think so. But that fended against, the mystical rooting of 

thought translates to practice. Village their 'power' is no real mystery to the 


death— the great equalizer 

Death due to starvation, or road 
kill— which increases as overcrowding 
forces more animals to range farther for 
food— are hardly heart warming or pain- 
less means of extinction. Yet stripped of 
preda torial controls, the sea les of balance 
are set on such terms. The vegan who 
shuns hunting, in effect condemns non- 
human wildlife to this bitter end with 
little thought or understanding of the 
suffering that will surely result. 

Yet through (he sacred hunt, hu- 
manity may re-immerse itself in the web 
of life, once again becoming a control 
factor that, through the application of 
natural reasoning and spiritual under- 
standing, may serve Nature injnarntain- 
ing balance through a method which in- 
flicts the least amount of suffering that 
such maintenance will allow. 

For the animal libera tionist, equal- 
ity, respect, reverence and awe is granted 
toonly a few creatures, often mammaJs, 
in whose beauty, strength, and charisma 
we see a reflection of ourselves. Plants 
and other "lower" life forms may be 
given lip service .is living entities, but are 
readily and often remorselessly utilized 
as foodstuffs suitable to the modern, "en- 
lightened" human palate. There is a dis- 
connect between the life that crawls, 
swims or flies and that which grows! 
which I no longer find acceptable. 

For primal peoples, the universe in- 
cludes all living entities— animal, veg- 

etableand mineral. All life isconsidered 
sacred and equal. All life is Worthy of 
gratitude and respect. It is understood 

that life feedsuponlifeandthatassurelv 
as there is birth, there shall be death. Hu's 

is the beauty of the natural cvcle. In tak- 
ing life, be it plant or animal, we con- 
tinue our existence with the knowledge 
that one day we too will embrace ilea th, 


c*« , phyaical8hellsfe,xliii K the earth and 

future generations through emersion H 

the great web. There is no need to cnl 

ate a false hierarchy. There is no need to! 

single one group out for salvation an] 

condemn all else to destruction or the] 

whims of capricious human desire. To : 

(he primitivist, every organism, animal! 

and inanimate is a relation worthy of oufl 

deepest gratitude, honor and respect, j 

The anti-hunting movement, rath* 

than striving toward greater unity wit 

nature and the non-human world, plat 

greater distance between humanity a. 

Nature, in spite of it's noble intentioi 

This places human beings in an inert 

ingly fragmented, mechanized, urU 

construct denies biological realil 

while fostering alienation ant 

antluopocentrism. Such a path can onh, 

end in the annihilation of our species. 

A Point of Clarification 

I am aware that domestication is not nati 
ral. I am not advocating or excusing tl 
horrors perpetuated ; hy- corporal 
agribusiness or factory .farming. There _ 
no justification for the yjeiousness we in- 
flici upon non-human animal life, or the 
imbalances we create upon the Earth. Nt. 
am I am not advocating tlie consumption 
of conventional animal products, which, 
in addition m being laden with hormones 
and other chemieak arc the cud process' 
of confinement, cruelty and suffering, 
What I am advocating is die emersion 
those humans interested in the process „. 
rewfldinj in the ritual of the sacred hum, 
which is engaged in with ihe utmost re- 
spect and sensitivity for the cycle of life 
for the purpose of sustenance. 


Born Anew 

This is my truth, hard won through 
experience, trial and error Many of my 
former compatriots will doubtless look 
to me as fallen, a dupe, a "sell out" for 
daring to question what I once held ^ 
true. Yet 1 have always held the search 
Inr truth as paramount. It was this search 
that led me to militant vegetarianism, 
which I do not regret, for if it were not 
for Ihfl knowledge that 1 gained in my 
decade spent with the animal liberation 
community, 1 would not have reached 
the point 1 am at Unlay. My endeavor to 
transcend the alienation and sickness of 
our culture led me to reject the anthro- 
pocentrie dogma it rests upon* My ef- 
lorls at reaching a state of wholeness 
rather than reactivity took me beyond 
the alienated dogma of the animal lib- 
eration counter-culture, which often rests 
on subtle but equally anthropocentric 

liric 1'romm wrote, "The quest forcer- 
titinlxf blocks the search for ttttmittg* My 
path has continuously led me in the di- 
rection of truth sought, rather than cer- 
tainty possessed. In an effort to share a 
bit of what I have learned in that still 
ongoing search, 1 would like to explore* 
what I consider to the foundation view 
of many within the animal liberation 
movement and how my immersion in 
primitivist thought and Earth based 
spirituality has allowed me to disavow 

The Unbroken Circle 

Hie most common criticism of hunt- 
ing is that it is cruel and inhumane, lack- 
ing respect for the sanctity of life and 
serving as an expression of violent ag- 
gression and barbarism. 


It is true that hunting can be all of 
the charges listed above. I harbor the 
samedisdain of the "good old boys" get- 
ting drunk in the woods and mindlessly 
killing anything that moves that the av- 
erage urban based animal rights activist 
holds. Perhaps more. Such activity is 
not in balance with nature, holds no re- 
sptd for the gift of life given in the sac- 
rificeof the hunt and servos only to aug- 
ment our alienation from the natural 
world cottier than transcend it. 

Yet that is not what primitive hunt- 
ing is based on. I engage in the hunt as 
much to immerse myself in the primal 
forces of life as to gam sustenance. In 
the search for prey, I become that which 
I seek as it becomes me. If the hunt is to 
be held sacred, a means to connect to ou r 
non-alienated, non-reified primal nature, 
the goal must be to thin the sick, the 
weak and lame, those that would draw 
the rest down in harsh winter climes. 

This returns humanity to the cycle 
of life/ *» revolution whereby each spe- 
cies becomes a support system for all 
others. When engaged in the sacred 
hunt, we are at our most vital, our most 
human, and our least alienated. The true 
hunter, because of the genuine respect 
and reverence that he holds for his prey, 
is sensitive to the suffering of his query 
and will make every effort toensurc that 
the kill is quick and as painless as pos- 

Death is a part of the cycle of life, a 
turning of the great wheel of existence 
that our society is profoundly uncom- 
fortable with. Due to humanities ex- 
treme exploitation of natural bioregions 
and the removal of non-human 
predatorial animals, the carrying capac- 
ity of many regions is profoundly out of 
balance. In the natural world, a lack of 
balance, more often than not, leads to the 




women. That's not to say that they don't 
Iwve interest or don't believe m or pass 
on their cultural knowledge (in fact/ it is 
largely the mother that encourages ag- 
gression among boys), they just aren't 
starry eyed over or frightened by their 
husbands ritualized displays of power. 
'lhis is clearly where patriarchy is 
rooted, but its true origins lie with 'he 
pacification and isolation of individual 
women. The strength of women &$ a 
whole lies in their deep seeded connoc- 


The women in matrifucal societies havt 
known each other all their lives and it I 
the men that have to earn their respect! 
AH connections are through the women] 
and these ore the relationships that ti(_ 
men together. So if a husband does 
wrong to his wife, it Is her family that h<$ 
has to answer to. 

But when society grows, so does the] 
need for a larger structure. The control) 
of that structure has been almost exclu-l 
sively in the hands of men. Egalitarian-] 

rutdza women roasting roots 

..*-* -j^flf" 

lions to each other. 1 mentioned earlier 
that most small scale horticultural soci- 
eties are matrilincal, but most arc also 
matrifocal. That means that not only arc 
group identity and property passed 
through women, but that men come into 
the women's society, not the other way 
around (Nearly all nomadic gatherer 
huntcrsareambilincal, who, like us, rec- 
ognize paternal lineages on both their 
mother and their fathers side and have 
no set preference of moving with the 
husband or wives band, since they'" 
likely spend time with both and others). 


ism is lost to the bureaucrats and their 
hierarchies. The mutual aid that once 
held society together becomes mutual 
dependency that eliminates difference. 
And this is the world of the fanners. 


Anarchists since Kropotkin have held a 
deep urge for what they sec as a life of 
simplicity yet slitl holding the 'benefits' 
of civilization. Kropotkin, the Russian 
Prince, yearned for something simpler 
and more humane than his aristocratic 




Dwvc no interest in proving that there is some innate sexual tendency among 
fell humans, but how societies view sexuality can be relative to their means of 
fcubMstence. Recently Ted Kaczynski lias made an effort to show that nomadic 
gatherer hunters look down upon homosexual relationships and thus homo- 
lexuals. I found his references questionable or falsely used and the implica- 
tions even more irritating. 

Marriage is universal in human society. What differs is its importance. It is 
common knowledge that most people at some point will cheat on their spouses. 
For the most part, this is known and accepted so long as it is out of sight It Is 
not tincommon for being caught to end in divorce or fights. Most divorces, like 
m,i rriages, are hardly fantastic ceremonies. Many really have no noticeable sort 
of commencement and begin and end when the two involved say it does. 

Homosexuality is a bit more complicated. In smaller scale societies, you 
aren't as likely to come across a person who solely identifies as a homosexual. 
This does happen and almost universally that person is accepted as all others, 
though they'll likely take the gender roles attributed to the opposite sex and 
carry on all the same. But most homosexual relations are things that just hop- 
pen. For example, Colin Turnbull noticed that the young Mbuti boys who slept 
together would occasionally 'make a mess on each other* while sleeping. Or 
sex play among children might just as easily take place among same sex chil- 
dren as it does with each other. A rare glimpse into^cmale homosexuality comes 
from MarjoricShostak's primary !Kung inforinant, Nisa, who talked about her 
homosexual encounters the same way that men might. There arc little to no 
taboos on the subject, and it seems inevitable that groups who spend most of 
their time together may slure these kinds of tnomonts. 

Among horticulturalists, homosexuality tends to take on a whole other 
level with gender roles strictly for homos*ixua>,-Among some societies, like 
the Sambia, homosexuality becomes ritualized and is the primary type of sex 
in society with heterosexual ity being a brief part of their lives. 

What folks like Ted have done is take a Lick of information and occa- 
sional spoken taboos or jokes as the tnith without digging deeper. I came across 
one instance that seemed to me indicative of the real situation: missionaries 
and outsiders in general had been so outright discouraging of homosexuality 
that they simply covered it up. This comes from Clayton and Carole Robarchek 
living among the Huaorani who observed two men one evening who "were 
standing in the middle of the airstrip as the soccer game was winding down. 
Tuka bent over from the waist to tie his shoes.and Kogi laid across Tuka'sbock 
and put his arms around him. Tuka looked towards us with an embarrassed 
grin. The two spoke softly, and we caught the word "koioudi" as they straight- 
ened up. They proceeded down the airstrip, with Kogi keeping his arm around 
Tuka's neck." (Waoraiw Ihe Contexts of Violence and War, Fort Worth: Harcourt 



Cradled in my left hand is a simple wooden 
reatnv &«*>, it's mellow hue brought to life 
by the sunlight now dappled across it. 

The sound of movement and breaking 
twigs draws my attention to the spring and 
immediately my body falls motionless. A doe 
mule deer and two fawns are entering the 
clearing todrink from the spring. My breath 
stops for a moment as I lake in their beauty. 
The mother glances about prolcclhvly. yet 
fails to note my presence. The fawn clus- 
tered around her bend 
their heads to drink. 
One i$ vigorous and 
well fed, the gentle 
chocolate of her coat 
ripples as it moves 
closer to the source of 
water. Her brother, 
however, is slightly 
less stout. A bit thin- 
ner, a bit more frail, 
this fawn limps 
slightly as it lealks. 

This is thciinimal I Iiave tracked for the past 
two days. Whether hit by a car or suffering 
some other accident, this rear leg of this fawn 
is slightly fisted. ISy simply watching the 
creature tirink, it is obvious that he wiUsUm' 
his mother and sibling down as winter ap- 
pnachc&'fhtch my right hand forward and 
very slowly draw an arrow, placing it in Ihe 
cradle of the bow with exaggerated, slow 
motion gestures. 

1 breathe deeply and slowlu from the pit 
of my stomach, silently giving thanks for the 
gift that I have been presented with, the 
chance to take part in the cycle of life. I trea- 
sure the opportunity to transcend' the alien- 
ation of modem man, if only for a moment 
and truly merge with the great uvb of exist- 

Exhaling, I rise from the blind and draw 
back. The doe immediately breaks for the 
coivroflhe trees, her stouter offspring at her 


heels. The fawn I seek starts, then gives tH\ 
briefest of pauses, looking over his shr>uldeh 
at my form. Our ( yes lock as the arrowlM 
leases and then lie is in motion, bounding] 
after his mother and sibling. 

I hiding my position, my eyes comb tlM 
brush for the arrow I haiv sent. It is nM 
hard to find, having imbedded itself in M 
aspen on the edge of the clearing, just bM 
yond the spring. It is bloodied up to I'M 
feather fletehing which marks the end of iM 

shaft. I drop baM 
down into Ihe blindm 
and im media tely giveM 
thanks. lofferaViienti 
blessing for the spiritm 
of the fawn and mym 
greatest rcspcctfvthem 
sacrifice that has beenm 

The sun risesM 

higher. I seat myselja 

and concentrate on\ 

„ . , ; "y breath. Somi 

thirty minutes after taking my sliot.-I 

once again from the blind and move ■«»„ 

the clearing, past the spring to where- m\ 

arrow is imbedded in the tree. Tliebtood I 

left by the fawn takes only a moment to p K ■ 

up, Pushing through the stand of trees that 

mark the i-dgeofthc spring, the ground riscM 

sharply and then 01s. No more than a hun- J 

dred yards moay. at the base of a pine tree J 

He fawn has gone to ground. I approach thei 

bcxly slowly. Vie chest is not rising or fall- j 

ing. The spirit has left the body. / offer to- ] 

tocco to the four directions, a gesture drawn \ 

from the land I inhabit if not Ihe blotxl count- \ 

ing through my veins, and again give llianks. \ 

I his meat jvill serve me well and forxvard I 

my life. The fawn and I will be joined, just : 

as I recognize that some tun/ 1 too will fall, 

my body joining the Earth and nourishing 

taut from which it came... 

exUlod on copious amounts of steamed 
*nd raw vegetables, whole grains, le- 
Kiimi's, nuts and seeds. From the stand- 
\nm\X of vegan nutrition, there was sim- 
ply no reason why I should not have 
been in peak physical condition. 

Yet 1 was not experiencing optimal 
health, I had developed seborrhea (a 
skin condition similar to psoriasis which 
is often caused by malnutrition or mal- 
absorption of nutrients) and in the sum- 
mer of 2001, be^an to experience brief 
episodes of tunnel vision. 

My studies of indigenous diet had 
placed me in contact with dozens of 
former vegetarians, several of whom had 
suffered physical problems very similar 
to mv own. Thoroughly disillusioned, I 
decided thai ideology was a poor excuse 
to sustain physical imbalance. Besides 
that, my worldview had shifted to a 
poinl where intellectually, I no longer 
believed strict veganism to be cither 
natural or the dictate of evolution. 
Slowly, I began to reintroduce eggs into 
my diet, and a year later, free-range, or- 
ganic chicken as well- 
Spirit Reborn 

The hierarchy of life that I had cre- 
ated in my mind led to a distorted Spiri- 
tual belief in which the lives of those 
creatures that speak more strongly to 
modern humanity take precedence ova 
the life of less evolved creatures such as 
plants and herbs- This was no longer 
acceptable to me. If 1 were to truly rec- 
ognize the equality of all living entities, 
there could be no hierarchy among them. 
My studies of anthropology and indig- 
enous diet had led me to discount the 
view that human beings were by nature, 
strictly herbivorous, and lacking any 
solid anchor beyond emotional condi- 

SlTiaiiS 'IK-Ml'OR NC> I 

tioning, the foundation of my vegetari- 
anism collapsed. 

At this time I relocated from Penn- 
sylvania to Colorado and began a more 
in-depth study of primitivi^m and natu- 
ral living skills. Slowly, I began to con- 
sume witd venison and buffalo. My skin 
cleared, the tunnel vision and vertigo 
faded and I began to hold onto lean 
muscle mass. 

My studies turned to the concept of 
the sacred hunt as practiced by primi- 
tivehumanity for millionsof years. Over 
a period of months I sat with the con- 
cepts I was exposed to, meditating on 
their relevance with my overall search 
and the way of life I sought to live. All 
that I had come to realize as true fell into 
place. In the pure spirit of the Old Ways, 
I found a relationship with all living be* 
ings that transcended modern ideologi- 
cal dogma. 1 began to grasp 
humankind's connection to the liarth, 
not only mentally, but also in the deep- 
est fibers of my bemg. 

The spruce pines are Iteavy with rfflft 
Aspen trees glisten in the dawning tight 
Through bending foliage J can see the silver 
trace ofivatcr bursting from a spring no more 
Hum fifteen yards from the natural blind I 
am crouched behind. My senses are sharp* 
cm\i by hunger as I hair fasted for the previ- 
ous four days in preparation for this dawn. 
I hair sited Hte covering of civilization and 
wear only simple cotton sisorts and doe skin 
moccasins. My body is camouflaged, cov* 
ered in clay and soil. Duff and fragrant 
mossesare entwined throughout my hair and 
Ivard. My scent is that of the Earth. 

I offer up a silent prayer of gratitude for 
the warmth of the sun illuminating the for* 
est around me, and slowly slretch the muscles 
of my neck and back. At my feet arc six broad 
head arroivs. tlwir poivts buried in the duff. 


* -V 








Brace, 199S. pg. 57.) Kowdi translates to outsidcrsandUuVwasno^^ 

dent. Homosexuality, like ail sexuality, is something that happeas about and? 

joked about like anything sexual tends to be. This is a far cry from the homophi 

I bia that some have argued is universal outside of our modem society. 

life. In his attempt to reject his royal up 
bringing, he romanticized what he saw 
as the opposite: the rural peasant com- 
munal life. 

Among the recently industrializing 
world, the yearning for a past golden age 
never went too deep. For the dreamers 
and revolutionaries, most could hardly 
see beyond the factories while otliers saw 
rows of crops as their savior, their lib- 
erators from the oppression of author- 
ity. Unfortunately, both of these ideals 
still hold today though we have access 
to a much deeper sense of human his- 
tory. The golden age of the farm simply 
did not happen. Most of it is inseparable 
from aristocracies and earlier kingdoms. 
And thai applies equally to indigenous 
kingdoms and proto-states. 

Farms and gardens are far from be- 
ing one in the same. The gardens of 
horticultura lists are seeded in and with 
the forest while the fields of farmers are 
the antithesis of the forest or the prairie: 
they are planned and meticulously con- 
trolled environments. Their social life is 

hardly different. All the things that we 
see emerge in small scale horticultural 
societies become daily reality: political 
and religious control, hierarchy, bureau- 
cracy, warfare, and patriarchy. And 
there arc more: you get the origins of 
work, the economy, social debt, a drive 
towards sameness, specialization, and .1 
highly organized division of labor. Most 
importantly, growing villages turn into 
emerging cities and the full time military 
is turned inwards with police. We should 
never forget that the wallsof Jericho and 
of all empires since were to keep civil- 

SH OS iUAfrOK NO. -1 

ians in as much as to keep outsiders ol 
These societies have to have th] 
kind of force and the reason is simpS 
the life of the worker and the peasant} 
hard. Villages grow larger and the heal 
work falls onto a separate class of pe; 
ants. Among indigenous kingdoms, tl 
elites are a typically small group 
people wlwalsocontrol distribution. 
position of farmers is held by the maj< 
ity of the society and most of who sc: 
as the army arc not exempted from 
drudgery. And this has its costs as wej 
the larger a society becomes, the mot 
specialized its crops which means It 
options you have for food. Health tak» 
a dive as larger more permanent village 

sanitation breed diseases. 

VVorkin'lhegardcnsor with dome* 
ticatcd animals Ix-comes the work of bot 
men and women. The overall role of th< takes' a turn towards domesti* 
ity. Their job becomes more devoted . 
the reproduction of society litcrallj 
through making and processing foods] 
and turn into child producers rather titan] 
the highly valued role of the mother in 
smaller scale societies. Children are bomj 
as field hands and future soldiers, bred! 
as servants of society rather than indi-; 
viduals worthy in their own rite, lix- 
change is taken to a new level as the 
many specialists create markets to 
peddle their goods. 

These societies can ^art out small 
like the Cahokians, Mayans or Anasazi 
%vho settled as gatherer hunters and in- 
corporated gardens into their lives. Their 
growing populations were not kept in 
the ways that the small scale 



fciriK-ulluralists worldwide had done 
foiaessfully. Among the Classic Maya, 
ll«v were able tosupport large religious 
Centers and cities off of large gardens 
Ivmre ihev made the quick change to 
; agricultural fields with drainages only 
fo collapse 200 years later. 

Agricultural societies are far more 
f ecologically and socially exhausting than 
horticultural ones. Associety grows and 
r becomes more politically complex, so 
\ does the need for workers and soldiers 
f to get their jobs done right and effi- 
ciently. There is a drive towards 
lameness that comes through a more 
; solidified religion with angry and vengc- 
lul gods and the ability of the political 
loaders to coerce workers and peasants 
into doing their work at the risk of death 

► or enslavement. 

You can see thisamong the early cit- 

I ics of our civilization's own past, or you 
can see this among the indigenous civi- 
lizations and empires that have and do 
r\ist. TJwse societies are definedby, their 
political and religiousorder. Among the 
many African empires, like the Zulu or 
the Bantu, there are establishefKand 
powerful kings. Hie role of thefifpg is a 
step Above the chief. Though some small 

do in times of war. And here is where 
we have the birth of the State. 


scale horticultural societies do have 
chiefs, they tend to be closer to Big Men 
and the position hardly more solidified. 
But there are exceptions, among the 
Irobriand Islanders and among the 
Maori, chiefs are upheld like kings: com- 
moners must stand lower than them, of- 
ten cannot make eye contact, and among 
the Maori, they are often held to be so 
powerful in a religious sense that they 
become taboo themselves and have to be 
fed with tools to avoid impurity. 

These chiefs, like kings, inherit their 
status, but earn their positions through 
the image of power that they uphold. But 
they never have as much power as they 


In nearly all horticultural societies, the 
only time that a chief holds any solid 
poWef is during warfare. As 1 said ear- 
lier, chiefs in these kinds of societies and 
kings inherit their status but must earn 
their position. Unlike the Big Men, they 
must bo more than just influential: they 
must be prominent and skilled warriors. 
The old western ideal of the esteemed 
hunter or warrior taking the lead roles 
in societv doesn't emerge until here. In 
earlier societies, that kind of status was 
made impossible through ridicule be- 
cause they know everyone has their abili- 
ties and their streaks of bad luck. 

What Starts out as a circumstantial 
position and power can only lead to 
more. As soon as the battle or raid is over, 
the war chief has lost all of his (this is a 
role almost exclusively held by men) 
control. The only way that they can ex- 
pand that control is by increasing war- 
fare- It's no mystery that positions of 
power only come with a larger society. 
Agricultural societies eliminate the taboo 
and customs that keep population in 
check because they need more people. 
They need more bodies as part of the 
emerging Megamachine of human bod- 
ies, more bodies that can be lost on the 
frontier of an expanding empire or can 
colonize the smaller scale bands of gath- 
erer hunters and horticulturists that 
surround their territory'. 

When those checks are lifted, mas- 
sive population explosions are a matter 
of inevitability. The domestication of 
plants and animals brought a 975 per- 
cent increase inhuman population bring- 
ing a total global population of S million 



oration from artificial enslavement and 
human design, my dietary philosophy 
began to shift yet again. Through the 
study of natural hygiene and diet, I be- 
came convinced th&l humans are by the 
dictates of evolution, not omnivorous, 
but rather natural herbivores that have 
strayed from the intent of natural law. 
Spiritually, ethically, and now bio- 
logically, I was convinced that non-veg- 
etarian life ways were completely out of 
balance, a detriment not only to the ani- 
mals being slaughtered, but to the very- 
Earth itself; the environ- 
mental consequences gen- 
erated by the mass con- 
finement of animals solely 

for the value of their flesh, 

The focus of my activ- 
ism became more militant 
the more firmly convinced 
I became of these beliefs. 
From protcst-and boycott 
to more underground ac- 
tions, the dimensions of 
my life solidified around 
a self-perceived role as 
savior of the innocent and 
judge of those Imnians living in defiance 
to the natural order of life. And vol, not 
content with simple dogma. I continued 
to study, explore, and educate myself on 
issues I found vitally important. Deep 
ecology, indigenous issues, 
bioregionalism, and eventually primitive 
living skills piqued my interest as I 
delved deeper into naturalism. Like- 
wise, my study of mysticism and spiri- 
tuality grew, expanding from a strong 
focus on esoteric Eastern traditions to 
one rooted in Earth based thought. 

1 1 was my study of these topics, par- 
ticularly primitive living skills, which at 
last forced me to reevaluate mv strict 

specks iRAnoRNo.4 




dietary views. I had met several teaci 

ers— whom I deeply respected— whj 

hold the Earth as a sacred entity and po 

sesscd the skills to live beyond the dl, 

tales of the modern technological wort] 

Yet these same individuals viewed : 

strict vegetarianism as lacking balai 

and spiritual foresight. More so, vvL 

they respected my sincerity and thedrn. 

that fueled my dietary practices, thej 

also viewed them as simply un realist! 

beyond the boundaries of "civilization] 

The more I learned, the more I began 

suspect thev might 


In Search of Bala 

By this point, I ha. 
been practicing vegetal 
anism for over eight yea 
What had begun as a L 
volt against anthropOccri 
trie arrogance and cruel 
had deepened into 
search for the sacred, ., 
connection with the forces 
that brought humanity 
into existence and have™ 
Sustained us the millions of years since 
This search had led in a widening circle 
and was now returning me to its point 
of origin, wiser^nd more knowledgeable 
than when I had originally embarked 
upon the journey. 

I began to take a close look at my 
health. While seemingly robust, 1 had 
to admit that I was too pale and thinner 
than 1 liked, despite having engaged in 
vigorousexerciseand weight training for 
several years. I was also prone to skin 
blemishes and brief periods of vertigo! 
Yet my diet was impeccable. 1 did not 
consume refined or processed foods, 
white sugar or artificial sweeteners. I 




ntai n 



I -Dre 

The concrete is warped and uneven beneath my feet as I take a deep stance and thrust the 
placard above me with both arms. Around me, the crowd roars and cluints, fists punmng 
■Aywanl. M the head of the throng, a twenty-something man with a goatee and baseball 
, r?f< filfOUts unintelligibly into a bullhorn, and the mass of young uvmen and men around 
,,;e responds in kind, with a feral, rhythmic bellow. Cars slow as they pass thegathermg. 
families craning their necks in an effort to find out what the commotion is all about. Men 
in viek up trucks honk m$rily and shout obscenities as they spy one of the many hand 
made signs proclaiming ANIMAL LIBERATION NOW!! 

Vie sign I hold above me Ih'arsagrainy.ovcr- Animal Liberation 

Mnotl photograph oftteo men in camouflage 

\a\igues armed with rifles. Lying at their For nearly a decade I observed a 

feet is the carcass of a slain elk. Vie creature's strict vegetarian diet, consuming no 
head and slwulderslmv been stripped of its mC at, fish, fowl, eggs, milk or cheese 
Ivdifhiprqwation for mounting. Gore pools deriving from an animal source'. Like- 
at the hunter's feel. The men are grinning wise, I did not utilize any animal by- 
into the camera as one makes the "thumbs products, be they leather, wool or fur. 
up" sign. with the hand not holding his fire- My clothing was derived from synthetic 
arm. Both arc splattered tvith small droplets materials and any consumption 1 en- 
„f blood and their hands are smeared ivilh it. gaged in was lacking, to the best of my 
"Ain't Murder Grand?" screams thecapthn knowledge and ability, the stain of ani- 
in bold, red letters anchored above the photo. mal sla ughtcr. 

The crowd, gathered outside a sporting My initial emersion in a vegetarian 

Mods ston? in suburban Pennsylvania, be- lifestyle stemmed from my studies of 
gins to break into smaller groups, the most Eastern spirituality, then gradually «x- 
vocally militant gathering by the entrance panded to include the concept of "ani- 
lo the sliop and the one. lone security guard mal liberation", a Western ideal first 
who is looking more nervous by the mojiient. given voice by Australian philosopher 
J immediately make my way toward the peter Singer in the 1970's, from which 
group as a new chant, lower, more me so-called animal rights movement 
discenatbU (and menacing) by the fact that has sprung. 
fewer are willing logiiv voice to it's rhyme 

is struck up. "W'liat goes around, comes As my belief system solidified 

around, plant a hunter in the ground'." Roar- around the concept that all life is equal 

fiiff my approval, I thrust the placard even and worthy not only of "rights" in the 
higher... limited human sense, but complete lib- 


by 8000 BC barreling on to a billion by autonomy for their protection. 
1800 AD and now over 6 billion. More There never has been a social o. 

people, means more food which means tract; we never willingly and knowins 
more land which means warfare and gave up our wildness for a civilized li 
expansion. As the population grows, so the domcslicators have only tricked 
docs the presence of war. It doesn't nee- from birth. 

essarily take the emerging power of the And this is where civilizati< 

king to continue to wage war: war be- emerges: from within the city ami 
comes an increasingly felt necessity. That countryside, front the order that is nt 
applies to our civilization as much as it essary to make both possible. The soli« 
has to the empires of the Zulu, Bantu, fied control of the State is what civili; 
Maya, Aztec, Cahokia, Hopewell, lion needed to become complete as 
Anasazi, Chaco, Mesopotamia, know it now. That is where all its r< 
Indochina, and so on. come to fruition. 

The State, with its permanent and This is where we step into the worl 

imposed order of coercive power, is bom we know: the world of control and mi 
through eternal war. That's not just war nipulation. The idea is put in plai 
against outsiders, but a war against through cosmology and then actualize 
looming wildness, war against treason by emerging technology. Morality vri 
and disloyalty, a war waged as much on the eyes and ears of the Stale before i\ 
civilians as the would be conquerors or created the technology to do the sam< 
even those living more egalitarian and Steel tools wen: crafted to ease thech 
autonomous lives on the outside that ping of forests and bodies. Guns, rail 
threaten the existence of a willing work roads, and ships simplified expansioi 
force by their existence. and conquest. I laving long ago buri. 

The spirituality that one* tied us to our adaptivity, civilizations just keep t. 
the world at large is turned against us as growing and expanding. They don' 
the wholeness of the world turns to (he have the will or the way to stop. 
oncncssofgod/s.NoIongcrisqyrspiri- Thercarenowayslodownscalclliisj 

tualawarencssa way of connecting with beast or prolong it for long. Just as the! 
the life and wildness that flows between Russian Revolution couldn't change the] 
living beings, but it is turned upwards fact that a millennia of over fanning thej 
into theskyordcepintoscattered places, same area meant a decreasing amount- 
but it is always external and always dis- of crops for the peasantry. They brought! 
tant.Wccometofearthccreated 'Other' in machines and chemicals, but those' 
asour idea of Self merges with our civi- could only prolong for so long before 
lization. Just as horticulturists begin to they could rejoin the global economy or 
fear the world outside their gardens as die. But even this option is fading 
they become dependent and hunt preda- quickly as global collapse becomes our 
tors as trophies to their own courage, we reality. 

fear the wildness that we're born into. And that makes it even more impor- 

Our escape from such a savage, primal tant that we start paying attention to 
state becomes the earmark of our evolu- these things now. 
tion. And our fears haunt us and allow 

theStatetocomeinandmanipuIatelhem THE FUTURE PRIMITIVE AND A 
so that we will rightfully give up our QUESTION OF SUSI'AIN ABILITY 



As wv rapidly approach the inevitable 
collapse of own civilization, the impli- 
cations of this critique becomes all the 
more important. We need to ask what 
does it mean in terms of our own fu lure 
ami how does thai influence our deci- 
- sions and directions now. 

I think the most important conclu- 
Hon to draw from tl\is is that domestic.*- 
lion is not some monolithic and irrevers- 
ible event in the past, but a constant re- 
ality that we recreate daily through our 
own lives. Realizing that we are agents 
ol our own reality rather than passive 
actors or victims is the most important 
thing. For me. the logical conclusion is 
!» act on this through rcwilding and re- 
sisting (see my 'Agents of Change: Pri- 
mal War and the Collapse of Civilization' 

later in this issue). 

But the question must be raised, 
how applicable are these lessons to our 

own lives? 

When I sav that I want to live as a 

nomadic gatherer hunter, the most com- 
mon reaction is that it's simply not do- 
able at this point. The biggest issue is 
population. The only thing six billion 
people can do is die. My hope is that the 
planet doesn't go with us. Rut assuming 
we take some agency and bring the col- 
lapse wMk working to bring people back 
into their own wildncss, then the much 
talked about 'die off might be avoidable. 
1 lonestly though, I don't see the massive 
die off being as much of an issue unless 
the civilizers have their way and take 
their empires to the logical conclusion: 
complete destruction of all life. 

Most likely, I think we're going to 
see a larger decrease in births than the 
often proposed number of deaths. But 
there is no question that a lot of people 
will die in the process. As any challenge 
to carrying capacity, this is an unfortu- 
nate matter of inevitability and the im- 
pact of which we can only work to lessen. 
Most people take this as an argument for 
reforming civilization, but even if that„ .... 






checking our domesticating behavior 
and thinking. In the process we are free 
to find our own animality, to seek out 
our own wildness. It means becoming 
self sufficient and no longer taking part 
in a system that exploits globally and 
locally by its nature. In that self suffi- 
ciency we are free to develop relation- 
ships with others that are not about us- 
ing each other. 

So what does this mean in terms of 
day to day life? I'm not interested in out- 
lining some program or creating a new 
ideology or morality for how we must 
be. I don't really care what personal de- 
cisions people make, because that is not 
my main problem. I can deal with people 
on a one to one basis as things go, but 
my target is civilization. Liberation will 
only come through its destruction and 
an end to the domestication process. 

In practice that means opening cages 
and crippling the system of enslavement 
the only way that secms'to work: bolt 
cutters and incendiaries. '.'What the ALP 
and ELF have been doing fortiecades has 
been fighting on the forefront of domes- 
tication and trying to keep wildness 
wild. It means targeting thesystem at its 
central points. It means gelling a deeper 

understanding of how civilization works 
so that we can target it more effectively. 
It means taking our lives into our own 
hands and not being afraid to act on it. 
Asfarasdietsgo, the most I can rec- 
ommend is to be aware of the foods that 
you would be eating without domesti- 
cation: wild foods such as nuts, berries, 
plants, mushrooms, perhaps the occa- 
sional egg, and, yes, fish and meat. Ihe 
ideal diet is the one that we've grown 
to: one that is foraged, scavenged and 
hunted. For mc, that hunting means 
hunting in the ancient sense: simple tools 
and all the relationships thai come with 


it. Not the mediated macho huniing craj 

Eating this way doesn't necessariffl 

throw out any kind of ethical consider 

alion for the consequences of our acliona 
I won't buy any animal prixlucl, but I'm 
also very weary of buying tilings like son 
But this isn't based on ideological qj 
moral grounds: more practical than any] 
thing. I have no more desire to cat do] 
mesticated animals than I do to dome*] 
ticate them myself. One of the most o3 
vious short term solutions i*> to oat road ■ 
kill, an idea that becoming far more aM 
ceptable than the most ideological ofl 
vegans care to acknowledge. I-'rom roaM 
kill you can get skins for clothing, born 
for tools, muscles and organs for meal 
and knowing thai this animal's death m 
not entirely in vain. 

These deaths are the inescapable! 
consequence of a system that can pro] 
ducesuch massive and impeisonal tech] 
nology: complete with disconnected u$J 
ers. An ancient hunting rite is the prom-1 
ise to the animal that is killed to ensure] 
that it will never be domesticated ol 
taken without reason. That is a promise J 
to look over its future generations and] 
ensuring that they will grow up and live! 
in the same wildness thai all life should I 
live in. It is a unifying tie and assurance] 
that all things wild should be wild. 

This is what we've lost through do-f 
mestication. In taking road kill or any' 
animal, I feel a promise to do everything 
I can to come back to that original rela- 
tionship: a promise to destroy the civili- 
zation that binds both of us to a live ofl 
captivity and exile in ourown homes. 

That is a step back into our own 
wildness. into complete liberation. And 
tl»at is a step that vegan and animal rights 
ideology remain a barrier to. 


towards rewilding, vegan ideology and 
morality arc all too often taken as the 
goal in themselves. In the end, vegans 
take domestication to another step and 
continue to carry the mantle of civiliza- 

l : or many vegans, like those in- 
volved with PETA and similar groups 
that may not be problem. The associa- 
tion of meat eating as **ivagery is a part 
of their civilizing mission. The drunken, 
gossipy inner circle of vegan and sane* 
luary elites can sit back and soak up the 
empire that they've built for themselves 
in highly paid positions. They can push 
(or their dogma to be spread by 
supermodels and celebrities, because 
that is part of the flashy, spectacularized 
world that they don't want to break 

Ucing anti-wildness is no mystery: 
domesticated animals are given empha- 
sis over wild ones. 1 can imagine that 
Ingrid Ncwkirk, founder of PETA, had 
no real ethical dilemma when she 
pushed for a PETA policy of gassing fe- 
ral cats. The idea that there "aren't 
enough homes for them all" says plainly 
that they need homes, they need hu- 
mans. For her domestication is the goal. 
1 say better dead than domesticated. 
What kind of life is it that ive arc living 
that is so worth maintaining? What 
world are these enslaved animals being 
"released" into? 

To the point: what does animal lib- 
eration really mean? Does it mean free- 
dom from being killed by humans, stuck 
in new farms where they are protected 
against wild predators and fed the same 
crap they were getting in the industry 
farms? Does it mean the continuation of 
mass, global agriculture to feed the 
world a new moral diet? All of these 
things are what we can see in happen- 


ing in practice. And 1 have a really hard 
time trying to understand how insane 
you have to be to really call this libera- 

All animals nenl one thing: wildness. 
We are no exception. That flow of life, 
that questionless existence, that feeling 
of an entirely interconnected community 
is what we are all born for. It is the world 
that our bodies work with. But those 
changes call for more than a diet change. 

Rewilding, as 1 sec it, means a total 
life of resistance and reconnection. It 
means breaking down that self/Other 
barrier that domestication builds and 
maintains* It means we need to stop see- 
ing ourselves as outside of the commu- 
nity of life and to stop seeing things like 
non-animal foods as any less worthy 
than animals. We need to break the grasp 
of sentiency and other ideas that put 
humans and our closer relatives on a 
pedes til over wildness. 

A part of this process is recognizing 
that we are hunters and gatherers. That 
doesn't mean that animals we may hunt 
became our natural enemies or that we 
have anydifferent connection with them. 
Ihat's not entirely comet: that relation- 
ship will change. It would no longer be 
a domineering sort of stewardship like 
vegan ism pushes, but a relationship 
among equals: the only relationship that 
Should ever happen. That is a relation- 
ship tliat is forever deepened when you 
begin to read the tracks of animals 
around you, when you spend hours and 
days watching how animals interact and 
begin to see life as they would live it- It 
is about breaking mediation and break- 
ing down the alienating technology thai 
reinforces our domesticating relation- 

Kewilding is a great process of 



were possible, it only makes a larger die 
off inevitable. 

How civilization collapses isn't the 
topic right here, what life might be like 
after the collapse is. We can expect that 
the population over the first hundred 
years will drop drastically and likely sta- 
bilize. So the question is how people 
might live. The life way of the nomadic 
gatherer hunter is no doubt the most 
sustainable way of living. As we've seen 
it is the most adaptive and most egali- 
tarian way of being. For both social and 
ecological reasons, it is important, lite 
idea thai there isn't enough wildnoss left 
for this way of living is actually more of 
an argument for it. If wildness is running 
thin, then it is all the more important to 
adapt a nomadic way of life. That keeps 
any particular area from being overrun 
even further and requires more social flu 
idity to challenge the social hold-overs 
of our own civilization. The more active 
effort we take now to help rewild places 
or let them grow back over, the bettor 
things look for human society in the fu- 

A lot of anarchists and folks whoare 
skeptical of how much longer this civili- 
zation can last talk about the importance 
of gardening. I'm a bit reserved about 
this not necessarily because of theoreti- 
cal reasons but because of practical is- 
sues. The one message lha 1 1 hope people 
can learn from the history of domestica- 
tion is that humans, like any other ani- 
mal, aren't meant to control the world 
around it and dictate its relationships. 
No doubt a horticultural society is 
largely sustainable and far more in touch 
with wildness than any of us, but the 
amount of effort it takes to learn about 
gardening and the effort taken to plant 
them seems far more research and work 
than it would take to spread native seeds. 
Native plants grow with their 


bioregions: they come together with 
number of other species to function 
gelher as a whole. There is no questicd 
about their ability to mi stain themselves 

A garden is invasive. Especially i 
garden that takes the plants that w\ 
know now. The gardens oi 
horticultural! st s work with the foresfl 
they are built around the importance o« 
not abusing the soil. You can't simpltt 
take the plants that we know and plaij 
them in these types of gardens. TomaJ 
toes, corn, beans, grains and thelikenccq 
certain environments to grow. Some na 
live species exist in some places, but m 
of what we ltave needs gardens that 1 
more like mini-fields: they are weed 
planted in rows, and the like. So 1 thi 
the real question is how much effort 
needed to plant and maintain this kin 
of garden ver>us the amount of effo 
taken to spread native seeds and let t 
forest grow on its own. 

I think there is also an issue abou 
whether or* not this kind of society 
going to be more vulnerable to raids th 
a nomadic oik*. While I have a personal 
prefercnccTdVjhe life and wildness of a 
nomadicgathering and hunting life way; 
I don't"havtwmy flat out opposition 
gardener societies. 1 have no intent 
preaching to the horticulturalists and liy 
ing to convert them to gatherer hunters. 
My critique is not aimed at them, it is 
meant for those of us who are living 
within civilization and are facing the 
oncoming collapse. If we're looking to 
go anywhere, 1 wonder why we 
wouldn't wont to go for the most egali- 
tarian and sustainable way of living. 

True, this takes a number of changes 
in our own lives and that'll take more 
than turning to the garden instead. But 
we need to think in the long term. What 
kind of societies do we want our children 
and the future primitives to be living in? 

■1 i 

U« " ' n ' l Ttfl ' - ■ ■ ., . A „ •* a„,.. A ^»^L>iir wouldn't take the 

V,. « u, M be " *lnk 5S .he organic In. of «- > ou kin « 
|„m IhM nearly every other horfculturalist society has: krwanb warfare, merged 

1,1 do. and the like. Of course, they're all (me with these .lungs, but ha s 
n«t ofduJtattirw earning capacity. And these things will nodoubt agatn ,( 
^IttobTSS irweare talking about the societies we wan, tocrea.eor 
live in then the least wo can do is to talk honestly about them. 

Agriculture is no longer really an option. It is highly degradmg soaally and 
W Z1 and one of the primary reason pas, civilizations have «f*f££g 
S„ our own will collapse, forests are cut, taking Ihe.r ,ntcrlock,ng 
ISh them, ,he soil is dug deep, and lies exposed ,n the sun dra.n- 
£ are art causing the remaining bits of healthy soH ra.n ,o run <£h»*£ 
mt«d and drying rivers. The only reason It has lasted th.s long s that .here hay. 
.vn ;,e"v pktces fo move to and chemicals to delay ,he inevitable, the vast ,eds 
fet fed ,his civilization are running dw and simply cannot support the held 
!!,;' v once did. There is no, the room for recreating mis kmd of living ever, on a 
micro-scale. Nor would 1 hope many people would want to. „,.*»_» 

TtaretUll some time tc/reac. to what we know about cMIteatton and about 
i w.ldne'wre is ,ime ,o work to apply some of these taxations » our own 

' ''^^uX^nr* fa- here to .here is the rooting of the. domesti- 
• Irion When we see i, for what it is and we have the ability to undo ... We have 
ZSuSSZSEv* is something that cannot bo taken from us, we only be- 
lieve i, has. Whal wo do with this understanding is m our own hands. 

IIW1 P«s lW-5.N.«,lu.»l,caKi.» W <kinw^wntm f .h 1 s. savage »»a*r*matK 
SK pJterthuatcrs and s.,n« .^icu.,u.ali>.s rather than the d«*wy one ,. tt 

•Sky Hiatt 

I believe in the lost times. I believe in memory and sensation. 

, bei.eve in calling out. I believe in dreams, behove En sudden I hope 

Sm^^JSmSSlAm -an, I behevo a, dams «H burst. 

will be different than today. 1 believe in the mn 

^nm And the knowledge stored In trees and , ^NM 
everything they've seen. I believe the wind «s behove fn vision. 

1 believe in utter beauty. I believe small stones are polished 
by a patient sea. I boliove things can change suddenly. 
Unexpectedly- 1 believe we were meant to be wild. 

I believe so many things. 

I don't believe machines will e ver understand me. 



roam, they do no V** damage than any 
other farm. I've sctf 1 ,llis happen. Even 
a small herd of ca:* Lh can complete de- 
stroy streams, com* 11 ' 1 ™ 10 ■oil and just 
generally wreck of ilrea vwy quickly. 
The only different' 5 **' 'hey tend to 
get a wider area p destroy and since 
Ihey're not being ki# d ' moro * im * to do 
it in- And I don't fttf* ttn overstepping 
my boundaries to jJ> f ft*6jr^W not much 
happier They spen* lust as much lime 
trying to get out anJ no1 h* enclosed as 
they can. 

What we are so* n S is thc domestt- 
cator mindset in act>^^ ii;is 'he down- 
fall of rights and dotf XK,er movements: 
they are self gratify^R rather than pro- 
active. The question-*' domestication is 
never raised, at lea* 001 w '*h any seri- 
ousness. A signified 1 P art °t ™* fe a 
refusal to question I* *»8[c lessons of 
the domesticators; t^ vision of a glori- 
qys and ethically bev^d Future, the end 
product of millions <*y«fS of slow pro- 
gression and buitdir* u P°n humanity. 
And wildness $* behind again. 
The slaughterhouse b«>mes ** symbol 
jfjf exploitation and S* P oin < k missed, 
b«l the civilized ma; nevcr *« >' &>Hy- 
*the central issue is i' 0i1r <^ death. The 
"vegans carry the mes J £ e " ial '* ■* better 
to live a long life en^S^ than a short 
one that ends in syjj'ft^tizcd murder. 
That is the burden of o v " ili/olion: lhat ** 
would rather prolom 1 '^' "^n I've '*- 

No doubt, the slaughterhouse is 
never a great thing, P 1 * il * s feared be- 
cause it represents d^ 1h * ,l is '^ c '3rm 
that is the problem. 9 k Ihe farm that 
has always been the pjwlcm. Hot^laves 
humans toa life of wo'^^'ding wealth 
for others fust as (he wtf^^unals rf the 
Hindu spend their $f** building the 
world that the Hind^ chosit to livo ^ 
That is the world of ^mesfication: that 

is the problem. 

But this cannot Ix* questioned. In 
vegan world requires domestication. II 
may well be the peak of domesticate! 
society. Staples of the vegan diet like riM 
beans, soy, and grains require plots and' 
ro\> h ^i crops I luy are all the most irfl 
tensive ^r.<\ detrimental crops to thfl 
earth, The plowed fields and ncccssan 
transportation systems up ih<j earth 
and as the soil washes awav the onlg 
options for continued farming are chema 
cal fertilizers or, once again, using ana 
maldung. Delusions of a global organic* 
and vegan horticulture are simply unafl 
tainable with this population as they an 
unlikely. A vegan world is still a globaH 
teed technological, industrial civilizal 
lion: little different titan ours now. 

All the while, the liberated' animall 
living in sanctuaries becomeall the mora 
like us: captives to a distant Future, mi 
dosed, fed and bred for a world that carfli 
never replace the innate.bcing of wild! 
ness, -. ■ 

We feel its loss whi le (Ik* hand of tl 
domesticatorshovesit further away ai 
leaves a gaping void in its wake. 

■ \+i • 



I opened this essa^ with a statement that I 
no other animal chooses their diet, espC-P 
dolly for ethical and moral reasons. Per- 
haps that statement is a bit unfair be-- 
cause no other animal has created fac- 
tory farms or civilization and enslaved 
the mass of life on this earth either. But 
my point is not that nothing matters ^ 
that we would all be belter off buying 
meat and dairy as we would buying ve- 
gan foods, Mypofnl is that while vegan- 
ism is an understandable response to the 
world now and remains a possible step 


. I 

positions buying out soy milk conipa- 
Ni'sCigorcUe companies buying out or- 
lynic food companies, and large busi* 
AssCS behind the bulk of the meat uv 
luMry owning meat (roe burger compa- 
nion Mainstream groups like PETA .ind 
animal rights gurus like Eric Marcus 
have actually gone out of their way to 
hold rallies in support of Burger Kin>; in 
support of their veggie burger, which 
tvi'l even vegan. 

What is the message here? What is 
the goal? Is it liberation, or is it another 
j business venture like any other? 

These might be the extreme ex- 
amples, but perhaps they're also the 
mo>t honest. The world envisioned by 
vegans where animals are liberated and 
rvcryonc is vegan is a pipe dream, and 
I bad one at that. It simply is not pos- 
sible. And 1 think most animals would 
a>;ree, it is not at all preferable. 

It is in this pipe dream that animal 
rights folks put out their environmental 
image and try to show why anyone con- 
cerned With the fate of the earth should 
bevegan. It is also hero that the criticism 
of the modern food industry comes for- 
ward, albeit briefly, A huge target here 
is the mass production of cattle- Cows, 
Iving fed a strict diet of little to nothing 
that their counterparts would eat, be* 
come one of the larger sources of pollu- 
tion because of their indigestion. I luge 
areas of forcstarcclearcd throughout the 
world to gmw grains and com for their 
consumption and more often than not, 
tl\is is a magnet for bioengineercd crops. 
It takes twelve potinds of grain to 
'produce' enc pound of beef. Simply put, 
a bare minimum of twelve time^ more 
domestication goes into animals over 
crops. Animals like coyotes and wolves 
know where that extra domestication 
comes from: land that was once wild. 


They've been waging their own war on 
the domesticating menace by taking out 
herds of cattle, sheep and other herding 
animals taking over where they once 
lived, rarely is any of the meat Actually 
eaten. That is a war against civilization 
in the literal sense. The ethical question 
should be coming a bit clearer, at least 
in terms of supporting domestication. 

Animal rights arguments draw 
these points out to offer an alternative: 
in a vegan world, animals would not be 
reared for food, so all of this waste would 
not exist. f(u t there's a problem here. On 
the one hand is an extremely valid prob- 
lem: domesticated animals are eating the 
world. But on the other hand is that 
ahimsa based principle that all life is sa- 
cred. So should the animal industry end, 
where would these animals go? Probably 
the HUM place vegans are putting them 
now: sanctuaries. 

Now these sanctuaries are supposed 
to be a safe haven, a place wherif animals 
can go to live out the rest of their lives 
safely and securely. They are supposed 
to be freed. I worked at one of these sanc- 
tuaries and can honestly say that there 
is little to nothing that has improved 
about their lives, with only a few excep- 
tions. In reality they are moved from one 
fenced in area to another, being given 
more room only when those animals 
come from a factory farm or extreme 
abuse case. They are fed the same food 
that (fay would be getting in a factory 
farm, producing the same methane, and 
their lives are still dictated by human 
desires. F.xcept this time around, those 
humans are bringing them into more of 
a petting zoo for the vegan ego than a 
place where they arc given proper re- 

Instead they serve asa living monu- 
ment to lifestyle choices. Where they do 






Sky Hiati 

literacy, ihc light saber of the technologic;. I era. and (he lo-iceh tool of progress ha? 
won the Wide world's avid adoration. It's like an over-arching religion-* Mecca! 
which nch and poor alike pilgrimage relentlessly. To acquire this precious skill sacrl 
Geo arc made, years of Study, money set aside. Literacy is the avowed salvation of thj 
ihinl world, .he poor, the middle claw. The civilized world piously prizes the written 
word as an unqualified treasure scarcely less sacred than the relics of <he dead It is tha 
mystical component of the alchemy that will spin all the gold to straw, solve cverj 
thing cure everything, for everyone. 

But there arc problems. The deep mgnccdeda vco-diffcrentswialdynamij 
Shadow of literacy eclipses not only its as a spawning ground. It needed a definite 
own past, but also the avenging lax levied hierarchical society. It needed a ruling clal 
on a modem population too bonded to the and those born to be ruled. Il needed corn- 
written word to comprehend d,c cost. What mcree, economic interchange, social bond J 
went wrong? Imagine you are living in a age. Il needed strangers at close quarter! 
traditional tribal life in a stable egalitarian and a decay of trust. Il needed a bre;ikl 
society, in a natural world, a beautiful down of tribes and the rise of secular ci| 
world providing everything to you freely, ies populated by independent legal agents] 
and you arc happy and healthy and- wild overseen by the state. It needed a break- 
and free. Why would you invent writing? down of tribes and the rise of secular citj 
II you wanted your world to remain un- ics populated by independent legal agents 
changed forever and your way of life lo overseen by the state. It required change 
continue on down through Hie generations, and upheaval, uprootcdncss. a decay of 
what would induce you 10 give up your community and removal from the land 
primary relationships to other people and 

10 the world, and substitute for that. us an "Il is historical synergv that the rise of the 

interface between you and all Stimuli, a industrial system occurred when literacy 

coded hieroglyphic version of the world. wasspreading...ourmechani^tionisiicd 

which from then on would interpret things to literacy." 

fro you as you studied alone and in silence? -Lionel Tiger: The Manufacture ofliviL 

It was not an accident of idiocy that 

written language did not evolve every- Writing was never neutral nor was it ihc 

where. It was not a craving of primal times resullofaquesiforintclhxiualcxccllcnce 

or even historic times. The roots of writ- It evolved 6.00(1 years ago to solidify hi- 
SW:Or5 m-\rroR NO. 'I \ |( 

! t. ■ i ■ n • - - ... 

•urchics of power, codify laws, establish 
pointed record keeping for things bought 
lltd sold, services provided, and for taxes. 
It was needed to communicate imperson- 
ally on a mass scale. The evolution of lit- 
vncy coincided with the congregation of 
human numbers beyond the levels of fa- 
miliar cadence, into urban centers, ulti- 
mately industrialized energy sinks, where 
the well-nurtured brotherhoods and sister- 
hoods of former limes were dissolved with 

a literate solvent. 

But this was only a minor accomplish- 

■ .••I j- ^ ■•'■■• ' ' im — ■-■—-— — 

i/ed. limited by text. Values shift. Librar- 
ies become museums of codified, rigidi- 
ficd ideas that anchor thought. 

-[His is all accomplished by slight of hand, 
so deftly we may not even notice what is 
missing from the text. It's so much easier 
to focus on the artificial gains of moder- 
nity and yearn to own a complete Oxford 
English Dictionary. The print-media PR 
machine trains us to see so little. Literacy 
has been such an electrifying social phe- 
nomena, its praises are sung in unison like 

ment. It's the inevitable force of accumu- 
lated abstract thought that it will excavate 
(he core of the atom and explore the depths 
of space, while the world decays beneath 
the weight of telescopes and particle ac- 
celerators. This is symptomatic of the in- 
verted achievements of writing, always 
taking more than it gives back. Today we 
CM study distant galaxies but can"! name 
the trees in the back yard. Facts isolated 
from the organic strata into the granite gnp 
of print subsequently affect judgment and 
values. Parallels arc delinked or ignored. 
Objectivity falters and becomes random- 

a mantra, so few notice that the stunning 
statistics have been set forth in isolation, 
surgically removed fro encumbering con- 
nections 10 real things. We submissively 
praise the disMXlcd victories of science and 
literature so wc often don't understand 
what they really mean. Any species gains 
achieved in this way cannot stand the test 

of time. 

Powered by a wealth of words in print 
cities continue an inexorable expansion of 
influence furiously depopulating the coun- 
tryside in an unyielding cycle of domi- 
nance over everv other form of social or- 


— '3f» 

tern of exclusion: when a new standard 
is set, old standards are given new 
strength. When you declare that some 
animals are sentient and others arc not, 
you're not coming closer to the idea 
all life (animal or not) is sacred or wor- 
thy of respect, you're just adding more 
to ono side. Giving new- rights to certain 
animals reinforces the idea that animal 
life is different and more worthy than 

plant lifeor the entirety of an ecosystem. 
If it takes a long battle to show that cer- 
tain life is more worthy of our respect, 
it's going to be even more to argue that 
all life is worthy of that same respect. 

Simply put, when you play on the 
terms of the Uomesticators, you are go- 
ing to lose. The reality of wildness runs 
completely contrary and is totally inca- 
pable of coexisting with civilization and 
even more so with modernized techno- 
logical civilization. 

The presumption of the animal 
rights movement is that a better world 
can come through civilization and that 
we can play on (lieir terms. Even more 
ridiculously, there is the assumption that 
the animals and earth might benefit from 
this. The real solution is .ill the more ob- 
vious: only wildness' benefits wild be- 
ings, and that will only come through the 
destruction of civilization. 



The only time that vegan ideology ten... 
to have a deeper critique is of the mod- 
ern food industry. But that only goes so 
far. The conditions of factory farms and 
slaughterhouses, like the meat markets 

and fast food restaurants, are appalling. 
All of the above are rather grotesque 
monuments to efficiency and production 
that really typify- where our globalized 

Civilization is now. We produce a lotB 
crap and disrupt and destroy natural 
communities to maintain this way of Ifl 

This may be one of the greater a red 
for outreach among vegans. Not manfl 
people know where their moat, dai/l 

and other animal products come from A 
the conditions that the animals live ufl 
der, which arc truly horrid. DomesttdB 
lion is bad enough. Inn the rows of 
crowded cages are based on the safl 
assembly lines used to make .my othfl 
mass product. Keeping animals lockfl 
up.away from light and unable tostanl 
spread their wings, or stretch should 9 

The same can be said about animal 

kept for testing medications for diseasj 
related to civilized living and for tot J 

frivolous crap like make up and pefl 

fumes. No animal should cverbctagj 

and tortured like that. "Pne Animal M 

eration Front is both necessary and cool 

mendable. But this tends to he where th# 

messages are mixed. On the one lun] 

you have the call for complete liberalij 

but on the other hand you have anfl 

tempt to modify the system ofe\p!oi3 

tion as we've seen. 

Animal liberation can never bffl 
part of civilization. And so long ,is it U 
based on vegan cn>gma and animal righfl 
thinking, it will never lv compile. W<j 
come back to domestication and the fan 
ure to really move beyond it. 

A part of the vegan li festyle is th* 
promotion of 'animal friendly' and 'enfl 
elty free' businesses. What that moanfl 
(hat the idea of animal liberation tenfl 
logo hand in hand with the promotion 
of businesses, even though the pnxlufl 
ers and distributors of vegan foods aje_ 
often some of the worst animal exploit 
ers around. That goes for huge dairy con 


That is Ideology aiwwfc 

bgntiency and other stupid 

Arguments for animal ri$hls 8Bd many 
Of the arguments for v^nism revolve 
•iround the issue of sentiwey. The argu- 
ments goes that if an arimai is capable 
Of feeling and perceiving then they, like 
U& are sentient and worthy of the same 
respect Likewise, tlu-y shouldn't be 
oaten or enslaved. Honestly, i think this 
is one of the mostddngcrous idttft$<.Not 
because 1 think we have some natural 
domination or 1hcr<\ is something in- 
nately diffarcitf 'bet wool all beings, but 
because of its context. 

The basis for deciding what is and 
isn't sentient isbascd upon the only Uung 
we really know: ourselves. What is ca- 
pable of feeling and perceiving is based 
*>n what we knowabout.fccling and per- 
ieiving. Most notably this i$ a central 
nervous system like ours or observable 
reactions. So animals like .cows, .goats, 
sheep, horses, members of the canine, 
feline and primate families fit the bill/ 
Ihingsget.a bit tougher and more scien- 
tific when ii comes to fish and insects. 
Insects, of course, are very typically 
given the slight of hand when it comes 
to animal rights. 

So what is the prize? We want them 
to have the same rights that humans are 
expected to have. Ttw problem with 
rights is that they take government as a 
standard and, in the good liberal tradi- 
tion, seek to improve it. That is a histori- 
cal problem* and one that the animal 
rights advocates typically uphold with- 
out seeing the obvious irony. 

In the West, white males were the 
standard for rights, then white women, 
then non-white men, then non-white 


women, and so on. Rights liavc always 
been both a system of exclusion ond a 
systematic means of exploitation and 
inequality. The government guarantees 
you this much, thai is what rights offer, 
and even in the rare cases where gov- 
ernments arc holding up their end of the 
deal, it isstill in their hands. All govern- 
ments exploit, all civilizations exploit, 
that is how they exist, that is what they 
must do to exist. VVhal rights do is try to 
raw: the bar oi exploitation. to an accept- 
able standard. I'm not sure thai was ever 
a good idea and even less of something 
worth fighting for. 

If we assume that rights are a good 
thing (a major stretch of. the imagina- 
tion), we slill have to Account for the re- 
ality that getting animal rights is a long 
and drawn out road. What might the 
steps be? Better conditions in factory 
farms, quicker and more efficient means 
of killing, more posture land? Those are 
the obvious first steps in what would be. . 
along battle and a far call from what any ':. 
animal really wants: to be wild and free. . . 

So who is speaking for whom and- - 
why are they speaking at all? What does -,..- 
a self-righteous ultra-domeslicated hu-;.' ( 
man know about what a cow might 
want? If our void is full and we carry the 
weight of trying to h's civilization even 
though 10,000 years have shown that 
domestication has no real benefit what 
can wedo for the animals without elimi- 
nating the system that put them in cages 
in the first place? What you get is an ideo- 
logical battle ground for a morally su- 
perior identity and a call for action that 
in effect does little or nothing to actually 
improve the lot of 'sentient life'. 

That's not even the most dangerous 
part about the idea of sentiency though. 
It may be the dumbest hut the worst is 
the implications of dealing with a sys- 


ganization. Urban life asphyxiated famil- 
ial and inherited intimacies and exchanged 
Item lor interaction with strangers, crimi- 
nals, bosses, store clerks. And the dis- 
placed uprooted urbanites of the present 
have accepted it all. The rules of literacy 
DOW dictate lo them ihe form their life will 
take. And like Ihe early immigrants fresh 
from the farm or the field, present day 
populations are needy and dependent. 
They are not wild and ihey arc not free. 

The mental plateau of (he literate 
present predestines us to an increasingly 
psychological connection to physicaliiy. 
Reading confirms the detached, ordered 
habllSOf modem life. It is an abstract, one- 
dimensional substitute for living. It's a 
mental virus that corrupts perceptual abili- 
ties. Judgment atrophies. Cause and ef- 
fect become baffling mysteries. 
Gutenberg's press standardized the world, 
translated it into textual format, divided 
and subdivided it. and hied iiof 
Strength and primacy. . Now we live in a 
syntactical world, a world in which wild 
humans could never live. For books cast 
a world in their own image and create a 
new order. They make an offer no one can 
refuse. It is not optional.. h is a cognitive 
mandate, a manifesto and it is ordered ac- 

In this way. literacy qualifies as a form 
of mind-training, The trained minds now 
dominate civilization. And civilization 
dominates Ihe globe. We accept the men- 
tal climate of categories, and categorical 
units of thought and we are unaware that 
the mind is no longer a jungle of sensa- 
tion. It is an optical scanner of words in 
print. . 

"We have never known an alternative to 
literate habits of thought and now we know 
more than we can understand." 
■C Nystrom: Literacy as Deviance 

The euphoric emanation from books i 
shelves, and ihe wafting expectancy of tl 
printed page placidly obscure this rift bj 
tween people and nature, between read) 
and others. It corrodes lime spent explcj 
ing the real world, especially the natui 
world. In a duct of mutual substantial!! 
literacy is now intensified by ourongoiu 
isolation from real things, which we Icai 
to fear. We are losing our familiarily wit 
ihe wild world and its chaotic appetites. 
weather and multitudes of living thii 
uncontrolled by print. 

In the doorway of the bookstore, tl 
simmering enthusiasm you may feel jj 
merely an enthusiasm for ideas. It'.sl 
world of ideas and not of things. And the] 
impress upon former warriors the stric 
dictum* of solitude and quiet isolation 

"Sh-h-h-h-h." Their many skills would no 
be needed here, only one. Because n 
ing demands little of us. It is clean, e; 
comfortable, almost effortless. The 
feet pastime for the captive masses. ' 
library is a sequestered world command 
ing all other stimuli into remission. It suc- 
ceeds so well that readers may fail to reg- 
ister a quiver of concern and come to pre- 
fer the safety of reading to the pungent 
organic world rich with expectancy, touch, 
pain, heat sight, sound, smell, movement, 
physical emersion, wind. rain. 

Children raised on hooks easily de- 
velop patterns of thought honed into chap- 
ters dominated by idea fragments scattered 
erratically in the neural mechanisms of the 
modern mind. Thoughts become habitu- 
ated to the rigors of lines on the page as' 
the body adjusts to inactivity. it\ ihe per- 
fect match. Some educators may already 
be ihcrc. They burden youngsters with 
summer reading lists as though intimate 
interaction with life were already taboo. 


The modern learning experience is. after 
■II. modem and maybe a compuier-Icam- 
fop module would be better yet 

"(Writing) separated thought from sensa- 
tion, knowledge from experience, uttcr- 
■ucc from context, speech from the 
ipeakcr... reading and writing were radi- 
cal departures from the ways of knowing 

: for which we are all biologically suited.'' 
.(". Nystrom: Literacy us 

. Ih-vumcc 

All our unfulfilled dreams 
ttiul our adventures arc in- 
creasingly imaginary, like a 
tecne from a futuristic movie 
where false memory implants 
replace the actual vacation 
c\pericncc. So much 
cheaper, so much more ac- 
cessible. Just have tlie infor- 
mation implanted and you 
really can't tell the differ- 
ence. The science of the writ- 
: fen word makes such things 
possible, perhaps preferable. 
In this way. books lead us in- 
exorably to virtual travel, vir- 
tual sensation, television and 
video-games, movies, phones, pagers. It 
is in this way that literacy defines the fu- 
ture of the world. 

Facts distort when the primed page 
•-lands between reality and passive reader. 
These factoids arc amalgamated into col- 
lectives of randomness later accessed by 
keywords and stored in individualized, at- 
tenuated treasuries of data confetti shred- 
ded by the digital maw. These scavenged 
scraps of reconstituted info arc a lot like 
miniaturized versions of the original pan- 
orama of authenticity. The superconduc- 
tors have transmitted the digitalizcd data 
SttO'-S iRMTORNO. 4 

in an alphabetic form to the user who 
bravely sets forth on a mission of purpose, 
never to succeed, programmed to fail. 

The roots of writing were never neu- 
tral and certainly not humanitarian. From 
the beginning writing commanded lite civi- 
lized millions who willingly, even hum- 
bly, complied to escape the lowliest social 
levels, and to gain some power themselves 
over others and over life and death. For ii 
was evident from the beginning that lit- 
eracy could defeat destitu- 
tion, hunger, social failure, 
even death. 

But such gains will 
prove temporary. Literacy 
allowed the economic con- 
solidation of power in capi- 
tal acquisition and the un- 
gainly procession of weapons 
and technology formerly un- 
known to humankind, and 
unleashed other forces of 
centralization and consolida- 
tion that have produced an 
era in which localized fam- 
ine was replaced by world 
hunger, rootedncss by 
homelcssness. bows 'ami ar- 
rows by weapons of maS's de- 
struction. The ultimate achievements of 
literacy replace the temporal vagaries of 
the past with the modem versions- chronic, 
intensifying, worldwide, permanent. 

"The literate are so immersed in writing, 
they begin to use text as a primary meta- 
phor for the world." 
-Ivan Illicit 

It was this way thai writing was spread. 
Literacy takes the credit hut not the blame 
for the stultifying estrangements of the 
modem world. If it were a panacea, the 


R«W food puris«s lik.. SiC f, - , m d0Ublin S llu -- >>o m t,tl 

Natart Firs. Law group fe vc ,aken T " '"? 0nd **"»" wiU ■* • 
H*g» 10 such an m£2lEZ££ £S t l" "*"* WOUU "" « 
-•purcv^n s , b uUM, i „ SC( ;S , C^, 1 ^ ,r ^"8" , »-'^o'-- li . 

alily and «x„ al deviance. a * %£» J **« "« ">•» vegetarianism has ha, 
eating cooked r<KKl causes baMmg & ^ L" ^H!^ ^ Ih " ™S 
a shrunken penis! Whileccr a ? to ' s f '™- bu, ™ rel y «'">>• choice. Thcdi, 

of W c*,rem7cnd of a fr"ge h e "new md^tT "J*"** UMn * in «~ 

«w purists have laken (hi .iX > dcp " ,dcm "I™ srains. rice. < 

I'^s/evolunonarv" el * a ™ 'Z Z?. ' * SS "' C **"* ""«« b >' 

eMrcme: fire enabled us to leave he o^Z^T^^'"''"'''^'^ 

"opical area, where wo supposUt met t * ,5 Z '" " r ° Si ' i " n "H 

evolved and lived. The idea is as ri'dU- , h ,'■ ,i y "" ">"""'■ Thi > '""" « » 

'ous as H is lightening in „S h e JEST*"' ?"' bl " "*" " «««3 

practical application would be: , he 1 oneTd ■ " "' ' mpo " d 0nd im " 

flooding of h„ m ans into the tropic a." SZISLSX"" 1 **"*>- ">" 

g'ons or a misanthropic puree of firX Z . ":*"*»'<•" and diseases, in. 

"Sing, cooked-food XffiiT 2£ h?TT' **"" " kc *H 

Unfortunately the idea is spreading , eveTde et f'f'T' * nd ^ "* 

a b„. I K*, a does is a bit of .[morbid -.It rf°L >'' '" ' ,PP ' i " S '° lh «l 

CUrfOsKy fo, me. People do liv'e „ ,„ ' ft* a " f,nd, 8™°'* civilizations in 

-ropics, bu, they are'far from vl n Sw^"' Bm » e H 

VVIule they, like most people on "he thoueh , J "* "" ""P'H 

planet, don', eat nearly as m.fch mea a. ea2see7 """" ' "»" * ""* • J - 1 

the ar,,c nomads, they are no where near „X«™, I. ■ . 

bemg vegan. The Mbuti. nomadic gath- number of ,nZ ' ' '° Sn ' m ' 1 "" if »i 

erer hunters in the rain forests of the w,,, „,, . t?JF*? " C lruo or '""• 

Congo only learned how ,„ make fi„ ^ f ' '^ a "' * n " mb " 

or decreased the amount of meat £w «»mernr ,T.t' m! y T" hn - and 

eat. And all coastal s,vielies in the trop- ThaHs „ t .' 2 T "" -"S-ment. 

tcs ea, far more fish than anything. ' „S SHSE ' d ""°«' •" *«* 

Living in the , r „p ics Joe< h J ( ™J"» '"<«-•■ "mders put mto work. But 

benefits iron, having largely dc S „ P °"" lul - """ is '>»«' it worts. I'm 

weather to having . year r0 ™i gtw ke« mT^' ^ ^..T" blind " s 

l«18 season with a large, assortment of cif T" C " ,R • 1 " ""' !*>*«! 

fruits and vegetables, bu, thetTs „ ex ""f 11 " " " o/ •*«■ >™rs of vegan- 

cess amount of wild so„rceTo,\ 1™ ^iT^TT' W * kmCd j ™ 

protein among other things. Wild £g dclZT WC *'? r * U >«*0> '"a severe 

anusm ispossible. but I wo.Hd bar lv mv ™ , < , K T™* Cm ' Sy •" ,d a """^n- 

P.eferab,e. In the end i, „„,y "^ ^ ^^^;™''"«-»Vam„dcas.. f 



out all of human history. We're reach- 
ing the peak of morality and humanity 
»md it is part of the synthetic superior 
world that we are creating. Groups like 
PITA really have no problem cmlxxiy- 
inp this ridiculous notion. But you can 
hardly give them credit for it; I think the 
engineers of Progress came up with this 
a\ a justification for imperialism, coloni- 
zation and genocide. The central mes- 
wge is as old as domestication: nature 
ruvds improvement. 1 hope 1 don't have 
h> draw out the obvious problems with 
this further. 

Other biological points refer to our 
body* We don't have the same teeth as 
most carnivores that much is true, but 
we also have hands with opposable 
thumbs that can do the same job as teeth 
to tear. We lack ialons, beaks, and claws, 
but like many animals, wc are loot us- 
ers. Many vegans will argue that tools 
lor hunting are relatively new and that 
much may be true: but it represents our 
DWn allegiance to a science that is ever 
changing and our own inability to look 
M the obvious: there are more ways to 
get meat than bows and atlatfc. Things 
like rabbit slicks, nets, crude clubs and 
traps are all far easier to make and use* 
and the chance of them showing up in 
the archeological record is remote- But 
they are only likely to show up if ihear- 
chcokgbts wot looking for them, but 
so long as we associate stone tools with 
hunting, that's not likely to happen. But 
even if we weren't hunting, we're still 
rather adaptive: we can scavenge. What- 
ever way you cut it, we've been eating 
meat successfully for some time* 

The whole biological comparisons 
rarely hold up. Often there is a chart of 
strict carnivores and herbivores with 
human running down the middle- The 
problem is that we're neither of them. 

srecas iuaiior nu -» 

You are as likely to sec us grazing and 
chewing cud as you are going to hunt 
like a jaguar. So what is that middle col- 
umn? Omnivon*. This should be fairly 
obvious. We are fully capable of eating 
fruits and vegetables and we have at* 
tributesof other hunters such as forward 
looking vision and a natural tendency to 
run straight rather than from side to side 
like most typical 'prey', 

The biological trend leads to a look 
at the rest of the primate family. Like 
most primates, wc do hunt. Vegans sim- 
ply look beyond this and attribute it to a 
habit of primates in captivity. That's 
something that most who have observed 
primates in the wild have noted* liven if 
we were to push that aside, we can't ig- 
nore something even more significant: 
the primate subgroup that all modern 
primates (including humans) arc said to 
evolve from were inscettvores. That's 
something that has never left us and can 
be seen in our wild counterparts as much 
as among other primates. Beetles, grubs 
and grasshoppers are all high in protein 
and, though 1 can't personally back this 
up at the moment,supposodly delicious. 

Coming close to the biological argu- 
ments Arc revisions of our entire history. 
More recent vegan 'naturalists', espe- 
daily the raw foodenlhusiastS/Claim that 
not only were we originally strict vegans, 
but that fire was our downfall. True 

enough* '* rc c "d change things to a cer- 
tain degree. We've been able to move 
into colder climates and in some areas, 
we might not have survived the ice age- 
It has made foods that would otherwise 
be inedible open to us. This is all true, 
but we can't forget that the domestica- 
tion of fire was a spotty thing and not 
nearly as significant as Creek myths 
would likely have us believe. One thing 



planeiwouldbecurcdofallills. The prim- non-sclcciively'TTom me'lWth umJ 

imprinted mind has applied its roboiic iso- people. It is more than one mind can 

lationisrn lo build bombs lhat mere oral- ceivc. more lhan one discipline can 

iiy. ihc spoken word, may never be able 10 pher. It is learned through all Hie sen 

control. The advances of industry and the over lifetimes and is stored in the va 

thunder of progress and ihc space race awesome chamber of social thought 

would falter without prim media and the safeguarded there. 
cities would wither and loom as ghostly dickering computers and galvanizi,, 

reminders of an implausible past. But lit- XV. screens allow us to shift further in| 

craey continues claiming new minds at a obsequious recession and complacency 

devastating pace. Few question the liter- spirit- the hallmark of our age. Trust, n 

ate paradigm or wonder where it might be »W, until the Kubik's cube of the mot 

taking us. how it will affect the future of pushes mass communication into a mi 

lifeiiself. Literacy craves cver> thing and grave. The divine decadence of our tin* 

creates a hunger in the reader that reading and its limitless avarice for tings writtei 

can never satisfy. will submerge in its own glory and dro* 

A gap is forming. Humans arc falling in its temptations. We are too pioml. 
behind themselves. The words simply can- 
not be contained. Tlte tower of babble has 
generated a culture too complex to sustain 
or maintain, understand or care about. 

What is to cod 

are the clinical model. 
will come to us. 

The ossifying supremacy of the wj_ 
ten word will shatter soundlessly, mulct! 

W hen n is gone, real knowledge will take And humans will then be freed from tl 
its place again. For literacy carrier within digitali/ed. nano-iech abstraction; 
it the alphabet of its own destruction. The charading as life. The positive and ricga' 
syllables mature into bits and bytes of bi- live ions of modernity are falling beyont 
nary seeking literate DNA spiraling uneon- ihc pull of parallel gravities. The visceral! 
saously beyond us toward an infinite point rupture, when it comes, will save the spirit 
in iimcand space. Yes. it is almost certain and restore the planet's natural grace. It ij 
that the written word will be displaced by Ihis way that literacy will die. ■ 
what it has created. Because modern And what will replace it? The thing 

knowledge is just the one million names "bat « replaced. Not iUinmcy. but orality. 
technology has given itself, beneath the ihc true name of the spoken word ethos! 
ever-shifting facade of which real knowl- Oral cultures do not define themselves as 
edge is slipping silently away. "not having writing/ They pass on his- 

Qne person in a lab. 500 at a confer- lory and learning culturally where it is 
encc in Brazil - these are not knowledge, stored in the human collective. Thousands 
They arc symptoms of a crisis of learning of years of information readily and organi- 
that has infected the planet and cast a pall cally at hand. A return to orality is not a 
over the future. Real knowledge is cul- guarantee of social and planetary success, 
lural. it is too intricate, subtle, ambitious, h is not a guarantee of salvation. It will 
ambiguous and exotic for machines or not be easy and there arc no guarantees. It 
measurements. It is accumulated over '*. however the only known alternative to 
hundreds of years or thousands of lineages literacy and its unyielding war of words. 
connected by the generations, absorbed 


• « \ «& 

*r 1 .•* 


KEVlft tyCKER 

Tlv.lLTion has emerged only r**nUy...and it may yet prove to be .in unsuc- 

ccssful experiment." 

-anthropologist Roy Rappeport 


worse before they get belter. There will be no happy ending for civiluuton and no 
K U,ious dav when we all chose to abandon ft. tf* realization that we ve passed 
She point of no return will be a shock when it finally hits us. And that umc b 
coming. Very soon. 
^ 1 fcarthecollapscof civiii/alion.but side the very limited being that encom- 
l work to make it happen as quickly as passes 'mo . f ,u , nf 

•xKsiblc. Though 1 wan. to live without The consequences of this way of 

ivih/ation. 1 know there is a large thinking and are ly becom- 
Chance that 1 won't survive the collapse, ingmorcapparcnt. B^auseof th.s, we re 
ltll ,Iknowonething:.helon S erwewait scx-ing a lot numUalk about col psem 
to bring this down; .he worse- off things the mamstream. There a ^^"*» 
arc goL to get. The one thing I fear andmed.aaboutthecollapseofc»v.h/.v 
moiS than ihcpcakof the collapse is the lions and our .ecological crisis. But 
it.of.hewoHdifeivili.ationdoesnot theyVe there bemuse thev re filtered. 
II -soon 'n»'v carry a harsh critique ol civUfca- 

UV needto talk honestly about the lion', but .he implicit warning is turned 
collapseofcivili Z ationbecauseitiss l .me- into a boast of our own : ^*™»y and 
Shi al&Cti us. And even more so, ability tooutsmar. MriwHiJ 
it wUI be the basis for the coming gen- past civilizations. We are he, s to a 

mighty empire that shall not suffer the 
orations. * ' ' 

Coming to terms with the collapse past, 
mean, we have to remember that life is If only we can recycle more, con- 

X something bigger than ourselves, sumo less, become less dependent upon 
VVeareaiwtoftheworldaroundusand oU, and be nicer to each o.her. If only we 
are ii.separable from it. That issome.hing drove hybrids and researched hydrogen, 
MEL know we must not re- sun light and wind as power It only w* 
member. Tl^atiswhvwecanmakedeci- au.ldsavethec,v,l^n,mwevewo^ed 
s^ns .hat seriously threaten life in or- sohardtoachieve.Ifonly wecouldhold 
dertokeepshor. tenn comforts. Wesim- onto Mo/art, Picasso wme and cheese 
ply don't care about what happens out- and not thebomb. We're full of hope. But 
SH.(SlSTft.-\irOI<N(X4 Ji 

ing predominantly local foods from 
smaller scale farms, there was no. the 
mediated need to have a final clean prod- 
uct. Their vegan foods carried the nutri- 
ents of insects and animal dung serving 
as fertilizer making them healthier in the 
end, but not vegan in the purified West- 
ern sense. 

Whether or no. .he connection is direct, 
this is the hype that mode the later sci- 
entific evidence thinkable and then avail- 
able. What ensued was an entirely dif- 
ferent version of hu- 
man history that be- 
came the ideological 
backing for Western 
vegans. The basic be- 
lief is that humans 
don't need loeat meal. 
This is approached a 
number of wavs. 

The first way this 
works is lo revise biol* 
Ogy. One highlight that 
is thrown around the 
most is that carnivores 
nave much longer in- 
testines than herbi* 
votes. Since our intes- 
tines are closer to her- 
bivores on this, we 
aren't meant to eat 
meat. The obvious 
counterpoint is that we 
do oat meat and we do digest it. In fact 
we've been doing this for quite a long 
time. The evidence that we don't is that 
the average meal cater may have up to 
ten pounds of undigested meat in their 
stomachs by Ihe time they die. 

So who is being cut apart here? 
Other civilized people. Tlte problem isn't 
that we can't digest meat, but that pro* 
cessed and domesticated foods simply 


arc not healthy and/or digestible. ThJ 
applies to meat as much as it does $ot 
wheat, and most vegetables and fmi J 
But meat is arguably the worst. Animafl 
are pumped full of chemicals, extra fatfl 
from a sedentary life, the meat is pifl 
served, overcooked, overeaten, and thej 
eat the same nasty grain thai we do. Th» 
adds up to a pretty nasty end producfl 
Combined with a diet and lifestyle thafl 
doesn't get the proper exercise or ddj 
volop right from birth, it's not really . 
surprise that wo can't digest it or 

heart disease is one I 
the major killers in I 

if this waa 

major issue, 
wouldn't make sons 
for us to have eatt 
meat for millions 
years. People like 
artic hunter /gatherer 
would probably ha\ 
the worst health. Tli 
do have some of tl 
highest concentrate 
of diabetes a mom 
other numerous dietl 
related diseases, but] 
that is only after they 
were forced to settle by ! 
the government and] 
only having a diet of| 
canned vegetables andf 
processed grains with the occasional: 
suppleoxent of wild meat. When their 
diet was an average of 80-90% meat, they 

were far healthier thanany farmer could 
ever have been. 

Vegans will argue otherwise. The 
argument goes that we've come up from 
a form of savagery and through civiliza- 
tion we're attaining a higher and more 
moral and ethical reality than through- 


The ve$;an principle that killing animal- 
direct I v is atwav* wronp is Ivp:ca11v 
(used on a number of different pcrspoc- 
'tiveo. I'd say that the main throe Hwd 
hMh^titU)uaiiv!un£Hikl1l jnimjU^ihfc 
includes the topic of sentience which 
deserves its own section), that meat is 
u nncoossary for humans (which also in- 
t ltitfi%hiMlth i**ucs) r and tliai the mdus* 
try is inhumane. Like moM vegans, I in- 
corporated a bit of all throe* 

Tito idea that meat/animal products 
.ire iinneces&aiy for humans is just plain 
wrong. That is, it fcft'l IflW ior wild hu- 
mans. It is possible to be a relative!)* 
tteallhy vegan in modem society, just as 
it m possible to rci tomatoes alt year 
round and tofu can be found in far more 
places than soy would ever be fountl. 
You can Like artificial supplements. 
I hi nigh this often leads to an imbalance 
of other nutrients. It is possible tudoall 
i»1 Shew* thine* f but lhi» corner back to 
lhat system and the Artificial life that it 
requires and maintains 

o"ul there are mounds of 'evidence' 
to the contmry. M least on the surface 
there is. There are science report* about 
the health problem* associated with eat- 
in); moot, but they look at the heavily 
processed food thai is no healthier than 

the heavily p roctJjfd vegan finxL^That 
slips pott the Hinders and couples with 
Hie arguments against factory farming 
which builds complete hut sloppy argu- 
ment*. IhttvhtaKt that a vegan di*i i* 

healthier than a non* vegan one come* 
from the same science that has argued 
for and against just about everything re- 
lating to meat ivnsiunptiuu, disease, and 
the worth of anHnatlnrs^ScOTlisUtavr 
confirmed |u*t about any ludicrous idea 
from genetics to the health benefit* of 
smoking to the benefits of civilized life* 
1 jusl wonder why we would believe 


them at all. 

The trulh H much more common 
sense than anything: we're omnivorous 
animal* that are meant to be wild 
Vegan* don't need morality to disagree 
with this, hut the mounds of evidence 
probably wouldn't have existed without 
the morality that made such denial pos- 
sible, lhat morality spreads from the 
Hindu believe in ahimsa. 

1 find us areagricullurali* I* living in 
a land thai requires a lot of work to farm 
What they do pi from farming may fill 
the stomach bin it doesn't give cvx^ry* 
thing that someone needs to slay healthy. 
Here, hkeamong3l)pastoraUsLs,arum.its 
such ittTOwa are vital for a number of 
reasons Harnessed to plows, they ease 
the workload in tilling the fields and 
their dung is a great source of fuel* The 
fact that they give dairy products tlwit 
arc comparable innutrients to meat, has 
meant they're wortha lot more aKve than 
dead. Theproblem is that wbflf this may 
male sense, it doesn't keep the starving 
poor from killing and eating ihenv 
Throughout the history of civilization, 
law never worked to well as wiwn It was 
coming straight from the divine* Hence 
we get ahimsa, the belief that it is mor- 
ally wrong to kill animals. 

It doesn't take long for the religious 
and philosophical s»de of any practice to 
takeoff on its own. You can be relatively 
healthy eating dairy, but the utility can 
fade to the divine purity thai arises* Ve> 
ganism maybe the natural morphed end 
product of ahimsa* Over hundreds of 
years, it has taken off on its own and 
though ahimsa tends to be upheld by 
ram Hindu vegans, you don't need to 
hear theiu me or bea Hindu to Take pari 
in its aftermath. Hut Hindu vegans in 
India were also healthier than their ideo* 
logical descendants in the West. Still wv 

: i 


the past. Hope alone, nrver will Jty, you can only step beyond ilsofj 

We miss the basse menage: what What these moment* are is a brit * ft 

gee* up must come down .Civilisation upofories^sisnesexpandtngat the 

is built and maintained fay d« domevti- of another until it can no loneer sup 

caticmofwildiu<ss lliatb,rn-tun\iissiuiJ MLAlth*tprin^flttftfeN»ch^ 

tTO^^ysfcmsinIoa^yntl»e^ier>ow■eiM>urve other option; the situation normal 

for the supposed benefit of one section itself and things ro on as they were, 
of irc specie*. We've ignored something 
important: the ecological reality that we 
call Ctfrylng capacity and the eouse- 
onanovof ignoring it: collapse 

What got* up must come down. 

Civilization is different. Societt 
didn't just extend carrying capocilv in] 
brief flare, they found a loop hofc 
rearranged the community. The reality 
is the same. Homes ncated plants a»< 
animals replace wiktncss. "hie settled 
villages rvplra the wild cwmmunili* 

OrT>ir^capwVity^intrvcmdeslM'ns*» ( 
how much life an ecosystem can 
tmtamably support That's something 

thatcinnesfn»*arufrrMlI^v> tray clear. The community is stressed 
Of years of evolutionary trial and error, Ihings are no different, but domestic 

Eve^'Htoflifemagivenecosptemhas tionof/erex»achancetochalieng<*ca 
its part to play J^^nhing docs. riOfill- inpeapactv f<w a lonjpr priod. 
tag thai place, or niche, is a part of tl« I say longer intentionally. As much 

being of that life form. We shape each a* we've tried toe >n^nee ourselves that 
other* reaiJtythrou^allofouractKK^ l*ugi* brains and god/s have given us 
That ^vludes hununf. ^rncgroatabilityorrjredrtctmincdde^ 

rku^apartof community Is impor- tiny, we are not outside of the witdnoss 1 
fan!, nut we've forgcuten that Ittdin^ we Brc a part of Thai Is true on indi* 
berUndlockeddoors^afc^id^f everjonv ^ual,cv(nmunih'andnation!e\dvWe 
arotuldosa<ld^peftdingthebu^kofour are bom lobe wild. But we've Stopped 
mvs\vimtnU>\*Nkeef^osfronirernem^ Klfclg this wav And Bice alt things there 
bering ftfc. livo^ off of ijelds of crops are«Misx>nuw^ 

and in ck»sed off x^ila^cs helps uifor^cr t>naic*u;erlimeIine,ouroveTPhoot 

just the sanx-. wilt still be a flare. Bui the further we 

ftrw aitoials former this, but occa- go, the larger our flare. Uie harsher the 
skmally the>- overstep tln-ir pUa* in a till will be. Iri^issc»riKlrimKJ«e^rthan 
community. IVhal happens is what «o* a fUre.ThblscatlapBC* 
do!oKistWilliamC4ttonc*ilIsoversK»oi IhmtghJi^ become more rwtibr to 

What that means is Uiat a given specie* ralkabtnitecJtapseihvseda\^thereLsn'l 
or soaely take* more llun it gives: *t reallyaclt^r understanding of whatcol- 
OVf»Mpt carr>in^ capacity. This leads l*«>v mear\^ Most people haw the idea 
to»^n^mKslano.^alrvUa^emporJ^>*one. lhat one day we'll wake up and the 
An ecological imbalarwoi nothing mi- power won't be oru Jo them istitl* 
rair.Jn a tieju kiiit community, stress to lapse an instant transformation* But 
one area serul* stress ihrouj;hllw entire there i> no realilv to that idea. 'I hmicfr 
community. Dut St nee carrying capacity mr*l likely waU- up one dav wuh no 
ls not a concept or a chart or a mcory. eUviricityoronand**ffovera period o/ 
tsut a narrow concept for Hobffcal real- month*; tlw truecollapse will be far less 
SfKK 1R.MKX1 NO. 'I f., 


Collapse is a process, not a moment 

or event. It can drag on or il can happen 
■datively quickly. The speed la directly 

': relative to tlw speed a society has over- 
topped its place. In social terms, collapse 
lefcis to a massive reduction or simpli- 
IkJtion of society. Stratificatkm, special- 
i/ation, bureaucracy, methods of statist 
control, the arts, economic coordination 
Ud organization, population, and net- 
works of distribution will all be signifi- 
cantly simplified. Urge scale society 
breaks down into smaller, more self-suf- 
ficient ones. In ecological terms, the en- 
vironment that a society is maintained 
off will simply no longer support it any 
more. In individual terms, the benefits 
of supporting and working for a society 

aren't worth the costs. 

Collapse affects every part of soci- 
ety. It is social, ecological, psychological, 
political, economical, and theological in 
nature. On the periphery of society, it 
looks like days spent tilling fields where 
the soil is so thinned and damaged that 
it washes away, clogging the waterways 
in the process. It looks like increasing 
demands to feed a distant population. It 
looks like the youth being pulled into 
armies to raid and conquer on the fore- 
front of a desperate and starving society 
and moved into the towns, villages or 
cities to keep order among the desper- 
ate and starving. 

In the periphery and the towns it 
mav look like a massive turn to god/s 
for help. In the towns, the politicians 
scramble to try and squeeze their grasp 
on power. It may look like a looming 
revolution or a totalitarian iron list or 
both. The gap between the elites and the 
commoners becomes dealer. The health 
costs of having food that is more filler 
than nutritious and having even less of 


it increase. It looks likediseases and epi 
demies and pointed fingers. The 'Other* 
are to blame or the anti-social individu- 
als. It may be the height of war or mob 

type 'justice*. 

Or it might look like the height of 
empire. The worldvicw of the elites will 
always refuse to recognize its own end. 
The literate elites of fallen civilizatkws 
rarely record their own demise. Not nec- 
essarily because they don't want it to be 
known, but because they arc incapable 
of seeing it. In the linear world, progress 
always moves forward. Societies flour- 
ish, not fall. That is what they think un- 
til the very' end. 

And we are no different. The envi- 
ronment is no longer willing to support 
the Society that will destroy it given the 
chance. Collapse is not something that 
is going to happen to us. Collapse is 
something that is happening. Collapse 
is something that has been happening- 

What we are seeing now is the peak. ; 

That we don't sec the reality that we've" 
createdandsustainedcollapsingdoesn't ' 

mean if s not happening. Tilings are dif- 
ferent now. Hvcry civilization that has:. -■ 
existed has collapsed into ours. Every nt* 
collapse is relatively similar. But ours is 


For the Anasazi/Chacoan civiliz-v 
lions of the American southwest the 
peak of collapse followed the refusal of 
the farmers to tolerate the tightening 
grasp of the elites. The same happened 
from site to site as the classic Mayan civi- 
lizations died off. The temples that have 
captured the imagination of our modem 
sodety have failed to see that the once 
mighty thrones of kings were later used 
as toilets by Mayan descendants passing 
through. No doubt, we tend to miss the 
humor in it. In North America, you can 


■ ^ ■* 

proval Here's where things get tricky 
We buy these things because they con- 
tain no animal products or by-products 
and are not animal tested Here's the 
kicker: at least, nol direclly contributing 

10 thedeath and enslavement of animals. 
So here's the one big problem: you con- 
sume because you live in civilization 
which requires the mass production of 
everything. So by taking part in the sys- 
tem of consumption, you are still in- 
volved in the system of production and 
distribution, which means that soy beans 
and wheat are grown in fields that were 
once forests where wild animals once 
lived and arceithor fertilized by animal 
shit from mass produced and enslaved 
animals or chemicals that kill just about 
everything which is transported through 
roads made of uprooted, crushed and 
processed stone and rock transported by 
vehicles of synthetic and horribly toxic 
plastics along with 'natural resources' 
that arc processed to leave (Hit even more 
toxins to help in the construction and 
movement of these vehicles which arc 
taken on roads and highways which cut 
through wild lands and crush wild ani- 
mals while they try to live our their lives 
as trucks go to stores, again being con- 
crete and steel over once wild areas, 
where they are bought with money vou 
get from taking part in the economy 
which is the core of the one and only 
omnicidal system to exist on the earth. 
Not quite so simple, but here's my point; 
if you live off of an omnicidal system, 
then you are a part of it. 

That is a point that 1 can recognize. I 
can accept it as our reality, but not as the 
reality that must bo. I know that no con- 
sumption will address that problem and 
that whatever choices I make at the mar- 
ket are not going to stop that system. At 
the same time, it doesn't mean what I do 


doesn't ma tier, but it means thatch;..... 

has to come from somewhere else. 1 cafl 

accept that trying to destroy civilizatffl 

requires what would bo considered hJ 

pocrisy. But that's because I have rfl 

things must be and how I must act. 

Veganism, being rooted in personal 

choices, isn't so fortunate. So whatdoel 

th « moralist or ideologue do whefl 

pushed in a corner? Since their principl 

is closed and universal, they can eithi 

further simplify the application of th 

principles to the beloved isolated u 

vidual of our civilization or they can ,, 
get angry or a bit of both as things 
often go. 

Tlie first choice is where we get '<, 
rectly* from. The world Ls simply toobi 
you just have to do what you can wh 
things work themselves out or the mi. 
ter plan while a peaceful vegan world 
under way. Here you'll got to hear thii , 
like: 'the world is a messca" up place, bi 
at least I didn't put the bolt gun to 
cows head.' Or 'at least I didn't pay u 
person directly for doing it.' Inevitable 
taking no account for the distribute 
anil transportation of thckilled animal, 
is beyond the scope of ethics or moral' 

The second choice is a blinder in 
feci. Granted we all get angry, and i 
perfectly g tH >d reasons, but because the,* 
are flaws in your ideology and morality; 
are pretty weak ones. But it does hapi 
pen to the best of us doesn't it? 

So this is how a blinder works ai. 
we'll definitely be running back into thL 
■gain. So let's look at how it is rooted 
and then to how it works out and ulti- \ 
mately what it overlooks. 



«iul how you must act while a moralist 
hill just tell you what is right and wrong. 
[You can have one or both or any combi- 
nation, but a prescribed (that is taught 
rml experienced) worldview needs 
Munething to serve as a basis for justifi- 

Like any domesticating worldview, 
rcgantsm can be either ideological or 
moral. What is important is that cither 
Way, there is an unshakeable foundation 
lor all enduing belief, action and judg- 
ment. There is a right and a wrong way 
which will almost 
always be applied. 
It is universal. I 
want to emphasize 
this last point be- 
cause the idea of 
something being 
applicable always 
and forever and un- 
der any circum- 
stance may be the 
cornerstone of civi- 
lization, and most 
definitely our glo- 
bal civilization. It is 
the peak of an or- 
dered worldview. It 
is anti-adaptive in 
nature and runs 
against the flow 
that keeps wildness 

What we're interested in here is that 
both ideology and morality make it pos- 
sible to say something like 'the killing of 
and/or consumption of animals is always 
wrong'. No matter what, this must be as an unshakeable principle. There's 
a lot of ways that you can get there, but 
in the end this unshakeable principle 
becomes a blinder. Put simply: it puts 
limits on your action and your thinking. 

S11.ULS TRAri'OR NU 4 

In the end, this principle is tbe final 
word. What it lacks in common sense, 
can be backed upby stubbornness and a 
little bit of tricky wording. 

How so? You might be asking- 1 xt s 
take a look. 

A vegan is a person who Ajtt no < 
consume or use any animal product or 
by-product. They do so ostensibly be- 
cause they are convinced that the killing 
of and/or consumption of animals is 
unethical or immoral or just plain wrong. 
Thai's easy enough to understand right. 

Well understand- 
ing isn't tl»<-' P»»b' 

lem, application is. 
Vcganism is a 
lifestyle issue, a set 
of choices based on 
the aforementioned 

principle about 
what someone will 
buy, eat, use, 
dumpster, steal, or 
whatever. Its ap- 
peal is that it is a 
daily kind of pro- 
test or righteous- 
ness (depending on 

where your prin- 
ciple is rooted) 
against a system 
that enslaves and 
slaughters millions 
of animals daily for 
food, entertainment, clothing and the 
like. Not many people really w.uit to take 
part in an omnicidal system, so this is an 
alternative based on things you would 
do anyway, like shop... 

Vcganism is applicable in the here 
and now. F.ven better, we are told it is a 
statement That statement can be ampli- 
fied by buying products that are 'cruelty 
free' or with the vegan symbol of ap- 


see this happening over and over again 
Cahokia, Hopewell, Hohokam, Inca, 
throughout (he Eastern Woodlands and 
the Mississippi Valley You see a society 
that settles down and over the centuries 
gardens turn to fields, the forests are 
cleared as waterways and roads arc built 
great mounds and temples are built. 

And every time, it catches back up. 
Society pushes too for and collapses. The 
closer the people are to the earth and 
their own wildness, 
the easier it is to re- 
turn. Sometimes soci- 
eties try civilization 
again. So you have 
small and large flares. 

Sooner or Inter it 
always catches back 

This isn't what 
collapse has always 
looked like, pur now 
global civilization has 
its roots Jx) what is 
now a part of the 
Middle Bast/but once 
was U> caliet 
Mesopotamia. What 
once was Considered 
the Fertile Crescent/ 
Mere you get (he same 
thing: settlements, growth, deforestation, 
warfare, expansion, and collapse. But 
collapse here was different 1 lere civili- 
zation is not such an isolated thing, but 
a place of multiple civilizations and a 
wider range of lands and people to take 
over The collapse and complete reduc- 
tion of one civilization was at the ex- 
panse of another. 

The collapse of Ihe Ottoman, Ro- 
man, Egyptian, Mesopotamian and other 
early Eurasian civilizations was the con- 
quering of one empire by another. Civi- 

SPTOhS IK.\n()RNa4 

ligations swallowed each other with thcii 
past, present and futures, Warfare, coS 
quest and colonization are as vital to thfl 
momentum as fields and forests. 

just the same, globalization Iws been 
its savior. Without the 'discovery' of cen] 
Iral to southern Africa, the Americas, ancfl 
the South Pacific Islands, this beast 
would have consumed itself long ag< 
Instead it has moved from Eurasia acr< 
the planet. 

Our planet i 
Our home. 
But to th< 
civilizers, our planet i 
a dead place. To thei 
it is our resources. ' 
survival of this civili- 
zation conies at thai 
cost of all other life. 
Linear vision has aj 
hard time under* 
standing the truei 
meaning of long term) 
loss. What has hap- 
pened is that thiscivH 
I i /at ion has spread it- 
self across the entire; 
planet Now there is 
no where left to turn. 
Then are nodiscover- 
ies left- There are no 
civilizations left. Only one civilization: 
spread across the planet organized and 
run by electronic surveillance, distribu- 
tion, production, communication and 
control. As fields Worked for centuries 
turned to deserts, new forests and plains 
were cleared. As trees were cut, people 
started digging for new sources of fuel. 
As that started to run low and be less 
useful, the civilizers started cutting apart 
the building blocks of life making both 
energy sources and bombs. As wildness 
runs slim, the synthetic landscape and 




ty lakes its place. Ihey had worked for was coming undone 

We've spread ourselves far and before their eyes. They could not see thai 
?. We've spread ourselves thin. their perpetual growth and progression 

It may be one of the greatest ironies was impossible. They could not see it 
[hat the most powerful civilizations to when it was happening. 
have ever existed is also the most vul- Just the same, we aren't seeing it 

m-rable. The civilizations that it is com- happening. We can't even think of it. 
prised of were saved by places to expand 1 often wonder how the non-elites 

And exploit. Ours, fortunately, is not so viewed collapse. It seems that most of- 
luck y ten the farmers who were feeding the 

' The consequences of a 10,000 year growing settlements simply didn't see 
legacy of destruction are catching up. the benefit anymore and the elite could 

no longer force them. They simply left. 
And those coasequences are catching up Those closest to the earth, the tillers of 
quickly. Very quickly. Since the theearths'flesh,couldseewhatw.ishap- 
Mesopotamians first expanded their pening. There was no question that they 
own reach, this civilization has been on weren't getting as much out as they put 
borrowed time. It has been saved lime in. They saw the layers of top soil wash 
and time again by new methods of ex- off inlo water ways. They saw the sun 
pandingandtoyingwithearryingcapac- drying up the earth exposed after Ihc 
itv Unlike isolated places like Easter Is- forests were cut. They saw that the stor- 
la'ndwherecivilizationgrewslowlyand age houses weren't being filled while 
died off rapidly, this civilization had they worked harder and faced harsher 
somewhere new to move. Each time, treatment. They could see a catastrophe 
there was some place new to exploit. that was coming fronj uither the natural 

That is what has built this civilian- world or a Spiritual one. 
tion and its worldview. The civilizers But either way^hey could see Ihc 

with their shallow historv luve mistaken end days of that civilization, 
luck for normality. As nJw places on this They saw this and, they walked 

planet run out, they've turned more lit- away. And with this, the fragile house 
eraliy than ever before to what was once of cards came falling down, 
considered the heavens. The civilizers There are always those who could 

are no more prepared now than those see from the start what was happening, 
before them to recognize the reality that llicre are always those who could sec 
they continue to recreate. that the environment was changing. 

We know that the civilizations that There arc those who could sec that rela- 
lcft written records weren't seeing the tionships were changing. There are those 
end of their day-.. We know that even whorcatizedthisasaresultofasynlhctic 
when there was no question that the society and those who could only sec it 
unending warfare and civil unrest and as the result of specific consequences of 
*capcgoat persecutions was all a part of that society. So you gel witch hunts, you 
an unraveling empire, those In power get persecution, you get genocide, you 

refused to see it. g* wasted * ind >' ou K et ncw kga™" 

They could not sec it. and powers. The grasp of power always 

TlwycouM not think lhat every thii^ tightens the most when it is the weak- 






*** *sases 



predator and the prey, fight for mates unique to veganism at all, is about n 

and reproduction. Our own reality of those half-steps can so easily becomei 

consumption, mating, spawning and full picture. While full of good intentii 

dying is naturalized. and often positive action, Ihey aren 

. challenge lo the entire 'unjust' systeS 

I want to emphasize thai domcsiicaHon which produces them: civili/alion In- 

isaprocessand notar event Wildness stead they become a rigid morality tfl 

can simply ne» er be fully tamed. Our not imly doesn't challenge that domes! 

need for something, for the comfort of caled worldview, but eomplelelv tlowj 

eommurutyand that lii-cd purpose, mu-.: fh m it and reinforces it. I'm rcfcrrinefl 

be constantly diverted or filled with veganism here as a bil of a caich all foi 

more meaningless garbage to keep us animal rights ideology and the animal 

from realizing it. lliedomesticatorsnccd liberation movement at large. 1 want H 

flashy technology, credit card debt, seda- emphasize that my problem is not will 

hves and pop psychology to keep us pcoplewhocatavcgandielorall vegal 

irom looking at what is really missing in individuals, but with she ideol-vv thai 

our own lives. We need distractions be- is more ultra-domestication than it 1 

cause that lurking emptiness will only a nli domestical ion. 

ever end when the wildness begins to 
flow back in. When we return lo the 
world we were born into. 

Kewilding. (he process of 

Knowing the kinds of reactions I'rfl 
likely to get for this, let me repeat thfl 
point: this is alvtit vegan and animal righm 
ideologies, morality, and soon. Not alljieopM 

undomestication.isnoeasy thing. There l&o eat a vegan diet fall under this categoA 
are, of course, the physical barriers, but but either mtif. I'm interested with ideas n.lrfj 
it is ihc mental barriers lhat may be the Hot even, single individual! 
hardest loovercome. Our isolated noth- . I'mcoiKcrned withveganismasorl 
ingness is a far cry from the world of of many impediments to wildness and' J wearetramedtofearCel-^fsone of many fronts for civilizjiioil 
ling there never will be easy. But we all What I'm concerned with, ultimately, il 
Martsomcwhere.Butl'mstepping.iliead veganism as a force for domestication] 
of myself a bit here. ,hat open cages bul never breaks I hi 

Like cver>' other domesticated be- bond with the reality that il seeks to opl 



ing, 1 have always been reaching. Out of 
sheer desperation, I've grasped onto 
anything lhat felt like il might bring that 
needed fulfillment, like it might be the 
antidote to thai lurking emptiness. In 
hindsight I see these as partial steps, mere arc fine points thai separate ide- 
Ihough often necessary. What they ology and morality, but in effect thev are 
lacked m a Spiritual fulfillment they pretty indistinguishable. Both of them 
made up for in action. The one lhat I'm offer a complete worldview lhat a per- 
concerned with here is veganism. son may take part in or Ihey must abide 

lor me, veganism has turned out to by respectively. An ideologue may have 
Ix-oneofmanystepsl-vetakenandwith- a long and elaborate set of defenses for 
oul regret. But my concern, which isn't what has happened, what must happen 

SPKffiS TRAnOR NO. 4 m 

Ilk-re arc no animals lhai choose a did for cihical or moral reasons. Thai is. there are no 
wild animals that chose n diet for cihical or moral reasons. 

That's not to say that other animals sense. Here decay fertilizes, birth is in- 
«n< savage self-gratifying and blood separable from death, there arc no 
■ Ihirsly beasts: you'll have a hard time boundaries, and purpose is lived 
lindinc anything like that in the non- through the moment rhcrc is no future 
Bpectacularizcd wild. On the contrary, and there is no need for distant or loom- ing gods. This is the world that all be- 
k-ss in the wild. The reason issimplc: you ings are born to be a part of, humans m- 
th.n't shit in the bed you sleep in. You eluded. 

. an applv that ecologically, psychologi- Our situat.on has changed, but not 

call* scientifically, and, as I want to ourreaUty.Therealityofw.ldnessisstdl 
emphasize, spiritually, but, again, you'll there and it forever refuses to end. How 
Iv hard-pressed to find any of Ihosedis- we see the world around us has changed, 
tinclions among wildness either. What though our minds and bodies have not. 
you do find is a cyclical and flowing Sioux poet and resistor John Trudell put 
Wholeness: not in some spoken or other- it best when he said that the being part 
wise mediated sense, but in the lived of our spirit has been mined, fhat mm- 

ing process, the domestication process 
fluscan get a liltle tough here. Wild- itself, flips the world entirely upside 
ness is a hard concept for us lo compre- down: wildness is circular and flowing, 
hend and even harder for us to embody, the domesticated world is linear. 
Everything about wildness runs against planned, and ordered, wildness encour- 
ihe way we live and think as domesti- ages self-discovery and the 
Cftted beings. That is. as civilized beings, domosticators have created criteria and 
Domestication, the process of laming meticulously crafted programs of re- 
wttdness to the domesticity of village, quired learning. Most importantly, wild 
city andcoimtry We, is what makes civi- beings are an integral part of wildness 
iizalion possible. That is as true for the while domesticated beings are slashed 
first gatherer/hunter societies who down to an isolated con? which will only 
settled into villages as it is for the first ever Ik- a fragment of the Megamachme. 
domestical of cultivated wild grains This is the basis for both our physi- 

and herder of animals as it is for each eal and mental reality: a fragmented, hi- 
and every one of us. erarchical and highly categorized world. 

I ike all living beings: we are born Domestication spins the self from the 
wildnvenmoretolhcpoint.wearebom Other and turns lifeintoabattle forsur- 
into wildness. In wildness, all things are viva!. It's no large mystery why TV 
connected in a figurative and literal shows about wild animals focus on the 



-• V 

** -*« 

Bui we can't See the true irony here. Wo 
get used to looking forward, looking to- 
wards the sky, wo create god and then 
wo spend the rest of our time trying to 
become it We don't look down. We 
don't look inward. 

U>ok back at (he origins and spread 
of civilization. You Start with settlements 
where populations expand. Wild seeds 
ore brought into domesticated gardens, 
IJomcslicatcd gardens turn to fields of 
crops. Wild animals are herded and bred 
into stock animals. Villages turn to cit- 
ies. Shamans turn to priests. Chiefs turn 
to kings. Open settlements turn into 
forts. You get cores, you get peripherics. 
You get elites and producers. You get 
those in between. You get armies and 
police. You expand and colonize. You get 
slaves and masters, workers and bosses. 
It doesn't always happen like this. 
-i- Many societies arc content to stick with 

5L .gaidens, villages, shamans, chiefs, and 
a certain level of warfare. This wav of 
^living can remain relatively egalitarian 

• V> and relatively sustainable for some time. 
But it has happened like this. Our real- 
ity is testament to this. Growth, left un- 
checked, leads only to more growth. And 
growth is an endemic disease. 

At first only a small number of these 
societies existed. But they grew. They ran 
into each other violently *md swallowed 
each other. They spread throughout the 
world. They became one. They became 
us. They grew so they could no longer 
sustain themselves. They needed food, 
fuel, water, and labor. They cut the for- 
ests, they pulled up the coal, they cut 
open atoms, they pulled up oil and natu- 
ral gases, they tapped underground res- 
ervoirs, and they dammed riven;, and 
took the rays of the sun. They act like 



they could do this forever. 

We act like we can do this forever.' 
Those who have always scon th( 
problems with this anti-life of growtl 
have always resisted it. They fought an* 
were fought against. They still fight 
They have nothing lo lose because with- 
out their world, they are nothing. They 
arc those who never forgot what it meanfl 
to be human. Those who never forgoi 
what it mean,*; to be an animal. And foi 
this, they are ignored ami slaughtered J 
don't doubt that they ever saw the 
plague and fall of past civilizations any 
less than they do now. I don't doubt thai 
these 'savages' were ignored any less 
before than they are now. 

I'm left wondering how many of 
those past civilizations had people like 
M. King Hubbert. Technocrats and com- 
posers of a synthetic reality who saw ^ 
fatal flaw and could point it out in the! 
only way technocrats can understand it: 
the language of efficiency; In 1949, 
Hubbert realized that ihe-ivorld peak in 
oil production was coming rather 
quickly. He wasn't the.first*r notice, but 
one of the first to be taken seriously. 

At least to be taken sppicwhat seri- 
ously. Hubbert knew that' his findings 
weren't just a figure, buf potentially the 
looming end of the world as we've made 
it over the last few centuries. The global 
civilization, carried and maintained by 
an extensive technological and industrial 
framework, could not survive without a 
major source of energy. And probably 
could not survive if thatsourceof energy 
wasn't cheap enough. 

Perhaps in the 1950's, it was easier 
to think that this would simply disable 
the last few centuries of progress and 
growth. The continued progress and 
growth have only amplified the out- 
come: we have torn down and replaced 


^>"»*Thr -*- is .:3 

the earlier stages of our civilization, 
riiey've become obsolete. We we no 
longer adding to past technological 
progress: we are replacing and erasing 
|>oth the took and the knowledge neces- 
sary to downscalc. The future of civili- 
zation is dependent upon one ihing: an- 
other source of cheap energy. 

It is looking far less likely that a 
knight in shining armor will come to the 
rescue. There isn't much time- Contem- 

next decade* for this system to survive. 

Of course this begs the question: is 
this survival or just more borrowed time? 
It is inevitable that civilizations will con- 
tinually outgrow themselves, Perhaps 
the only relevant question left is what 
will be left when they can't cany on? 
What has gone up even farther can only 
look forward to a harsher fall. 

As the end of cheap oil flies back at 
us, the question that is being asked is if 

Mayan Temple of the Inscriptions, Paleiujue 

pontiles of I lubber! havecontinued both 
his work and his search for an alterna- 
tive. One in particular, Colin Campbell, 
gave a timeline. By his findings, the best 
case scenario is a slurp pew in world 
oil production around 2015*2020. The 
worst ease scenario is that the peak hap- 
pened nearly ten years ago. So even un- 
der the best caw scenario, there would 
have to be a massive changeover in the 


we Should draw down our technology 
and downscalesocietv or what the alter- 
native energy will be. Not many people 
arc really jumping ship. At least not yet. 

It's not talked about thai neither of those 
choices is really a realistic option or that 
they are desirable ones. Hubbcrtand his 
followers point towards nuclear power 
as one of the best prospects for alterna- 
tives* It may be the only realistic one, but 


being of the group* Because of the cir- 
cular nature of Native Peoples' lives, no 
person's role is more or less important 
than another's. The Civilized way, on 
the other hand, is structured as a pyra- 
mid, with those perceived to be most 
important at the top, and individuals and 
groups farther down the pyramid con- 
sidered more expendable, nameless, 
faceless, Ironically, the strength of the 
pyramid is dependent upon the confor- 
mity of the person below to those above; 
without the conformity of those consid- 
ered expendable, the structure crumbles. 

In the Old Way, the reverse is true. 
The Old Way is circular, rather than hi- 
erarchical, recognizing the inherent 
worth of all. The Circle is only as strong 
as it's weakest link. The independence, 
creativity, and initiative of each indi- 
vidual is encouraged, as each 
individual's skills and perspectives are 
needed in order for the Circle to lltrivc. 

The people are as organs within an 
organism — the liver, heart, and lungs, 
etc - each contribute their unique gifts 
to the well-being of the whole* In the 
Circular way, as with the human body, 
the mutually beneficial results 'of this 
interdependence arc synergistic. Each 

individual's contribution is magnified] 
the group such that the group's wetlJj 
ing, and what the group contributes baS 
to the individual, are greater than wfl 
the individual could provide for hiirfl 

Thus, ina Native community all ffl 
dividualsare esteemed, and all individtt 
als are encouraged to follow their pM 
sonal calling and develop their uniqifl 
talents to their fullest. Theirs are intfl 
dependent relationships, based upn 
mutual trust, respect and honoring,™ 
opposed to the dependent and opprJ 
sive relationships which support tho 
Civilized pyramid* Those relationship! 
are based on obedience, con lor milv,and 
a reward-sanction system to demaij 
support of the pyramid. 

There is a misperception in tl 
dominant culture that the Ciuardia 
holds a special place of honor in a 
tive community. He hold* a place 
honor, yet so does everyone in the « 
munity. Each person is honored 
valued for the roles each fulfills in 
vice to the people. In actuality tl 
Guardian role is no more or less honor 
than any other 

OU€d e 

where Wildc<n«$ is the classroom, 
Ancient Voices arc the teachers, knowing sel 
and Balance are the quests, | 
The Teaching Drum was founded 
'Rmarack Song- Please call or write for 
the current newsletter/course brochure/ 

7124 Military Rd. 
Three Lakes WIm$<& 



Conger or younger, it's because I can some pfafedu of development. 7K* pro- 

■fttv upon the energy of the spirit wind cess of becoming is more like a contmu- 

E»l because 1 know how to pace myself ous paddle up river with ever more 

Kl because I know how to breathe and springs and feeder streams lo discover 

Hkv mv feet to conserve energy. It is and explore. 

■tmise'l have trained myself to tunc- The l>ath of the Guardian is similar. 

En well for long peri.nls of time with- Even when there is no specific task at 

Kit lood and water, and because I have hand there is constant attention to the 

' Iwiucd to sleep in the way that gives me flow, Ihcconstanl directing of energy in 

K- sustained, the deep rest to carry on the most conservative, efficient, respect- 

Klained activity. ful and purposeful way. For the Guard- 

Such is the focusof actual Guardian ian knows that the flow, the process, is 

Braining in Old Way cultures. It is not to all that there is, and he continually hon- 

f make vou bigger, stronger, faster, older, ors it. 

E#nd braver, but to make you successful. TheGuardianUvesonlhcedgv.evvr 

C In real life, this training is void of the inquisitive, exploring, challenging the 

glamorous skills depicted by Hollywood self, finding ways lo give Thanks. StW is 

nnvies, popular books, md mvstcry-on- continually testing her limits, honing her 

rhc skills that will skills, expanding her awareness a 

[ inflate your ego; growing in Attunement. VVhcnt i hcr0 |* 

mmded teachers 
empower you will i\ot innate your ego; growing ui nuwwurem. ••■— -■ 
In fact, they will do the opposite. Vat no challenge, no service, she challenge?, 
from making vou feel good, they will herself for thesake of the challenge. She 
make you feel sick. Tlurv will not give conducts herself with integrity always. 
V-uasenscofpower,theywillgiveypu J Bach action is carried out as though it 
f * sense of humility. They will give you were her last, as though her entire rea- 
I quickness, cunning, and* energy that is son for being was for that act, i.e., for the 
actually useful, they will give you a" moment 

strength that your muscles are not even- The Guardian does not quest lor 
capable of, the ability to see well beyond battle, as in the stereotypical image of the 
I ihereachofyoureyesandawaytoknow Warrior. Rather, she seeks to befriend 
another's thoughtsand feelings as nearly anger, envy and loneliness, that they 
as well as vour own. may assist, rather than impede, theseek- 

Betieve it or not, these arc innate ingof her essential self. As tlie C.uard- 
skillsand abilities thaleachofusalready ian becomes more empowered she be- 
has, they have just atrophied from lack comes more gentle. The more she comes 
«.i use or are not honed because of lack to know herself the more selfless she 
of training. Tlw purpose of the training becomes. The more she involves herseH 
vou will encounter in this book is to roc- in seeming chaos the more she becomes 
lifv that. immersed in Balance. 

For those of us called to be Guardians, it 
important to understand that our train- 
ing is never complete. The Way to be- 
coming a Guardian is continuous, with- 
out respite. There is no ideal 'Guard- 

Tlie Guardian in Her Circle 

It is important to stress that, in a Native 
community every person's role is valued 



which one becomes upon achieving for it's essential contribution to me weii- 



I'd hope more people are able to recog 
nize that it also amplifies the worst case 
scenario of civil crash by the hundreds. 
Ilie tivflbsers have yet to come to 
terms with the fact that civilization is and 
will continue lo outgrow itself. Any al- 
ternative will eventually run out as all 
the past ones have. There will be more 
people, fields will continue to produce 
less, the quality of crops will continue to 
decrease, tlw overcrowding of cities will 
continue, the need for more and more 
energy will not end. This is what our glo- 
rious future has to offer: more of the 
same, but always worse than before. 

And we've yet learned to distrust 
the technocrats. They said DDT was safe. 
They said lead paint was safe. They say 
work and growth are good. Thev sav 
pesticides and insecticides are not hand- 
ful. Ilicy say nuclear power is safe. They 
say technology is safe when handled 
correctly. They say technology can be 
used correctly* They say massive arms 
build up will keep us safe. They say an 
offensive defense is better than a defen- 
sive offense. 

And what have we gained? Physi- 
cal and emotional disease, social up- 
heaval, psychologically unftdflWng lives, 
and a bunch of self-depleting junk just 
to name a few. Perhaps we should start 
asking what we've lost* 

And more importantly, we should 
be asking what we have to gain. 

The peak in world oil production, 
though extremely significant does not 
alone cause collapse. Hitting the peak in 
world oil production does not mean that 
global civilization will immediately fall 
apart and be done with. As I said ear- 
lier, collapse is about a process. The peak 
in oil production is only a factor in that 
timeline. The end of this society is much 


more complicated than this. 

What the end of the vm of cheap antfl 
widely available oil does mean is thafl 
society has become more vulnerable. 11 
say more vulnerable intentionally. Thi 
nomadic gatherer/ hunter life that wcara 
bom for is successful for one primaiyl 
reason: it is adaptable. The more options! 
you have and the less baggage you have! 
to keep you from moving on or working! 
with others, the better your chances of! 
'success'. All the same, horticultural (gar*! 
dening societies) are more 'successful'! 
than agricultural (field farming societies)] 
because of their relative diversity and! 
ability to trek when necessary. 

Disaster, as we know it, is a direct! 
Consequence of settlements. Droughts! 
happen. Other plants and animals have! 
high and low points. Hunting isn't al- ] 
ways successful, llwre are plenty ofl 
ways that tlw day to day life of a nomadic J 
gatherer/hunter can be inconvenienced, I 
but noW of them are so tragic. You can I 
alwavs move or join up with other bands 1 
or cat different foods. If you see early] 
warning signs of severe weather, you can I 
respond quicker. As the recent tsunamis ] 
throughout Indochina left a death toll of | 
over a quarter of a million, the gather- 
ing and hunting peoples of the Andaman 
Islands, like all wild beings, knew what 
was coming ahead of time and re- 
sponded appropriately. 

These same peoples, who have 
evaded expanding Indian rule for cen- 
turies now, were capable of understand - 
ing the world around them and accept- 
ing what they saw. They Wore capable 
of responding. The would-be and cur- 
rent colonizing forces, like their entire 
kind, have always said lhat the rule of 
civilization is inevitable. They're prob- 
ably not noticing the irony that this kind 
of ^vvnt offers* 


Weather like this is something spread production throughout the world 
! hdsalways happened It has toppled civi- makes it weak. Only a handful of crops 
' h/ations before, but notbv itself. Settle- w?rveas the bulkof the world's food sup- 
menls make society more vulnerable, ply. As we've seen in the last few years. 
Bring dependent on certain ciops makes such selective breeding and expansive 
society more vulnerable. Having a large trade networks makes them vulnerable. 
population that is not directlv involved We almost lost the banana last year to a 
in basic subsistence activity makes a so- single blight. The Irish potato famine 
k iety vulnerable. A society having over- may prove to be a liny version qf things 
used a great deal of farm land and run- to come. 

ning low on sources of fuel makes a so- All major and minor crops are at 

cietv vulnerable. All of these things, risk.jiLstasmaiorandminorfuelsources 
tak«n on their own, are very serious in are. Now, we can overlook these things 
their implications for a society. because it wouldn't be hard for most of 

A civilization is likely to endure us to live without bananas. So we think 
hardship in any one of these areas. Poli- it wouldn't impact US so much. But the 
ticians can maneuver their way through people who make our world possible 
drought and maintain order. lust the throughout the global production net- 
same, they can handle a large popula- work aren't so fortunate. And when they 
lion that has no idea of how to feed them- lose, we lose. The precious empire of crap 
■; selves. A great loss of lives to a 'natural will fall when no one is there to carry it 
diwstcr'orgrerttdc.ilofstructuraldam- forward. 1 know it's hard, but let's not 
age can be dealt with. overlook the sheer loss of life that comes 

But when they are combined, any with this sort of thing. 
: one of these could simply be alrigger. This is just one example. Anywhere 

This is what we need to understand: we look, we will find more, 
our global civilization is spreadingWlf Pish and other ocean life are a staple 

out thinly across the planet. Because of food for a vast chunk of the worlds 
its ultra-exploitative nature, it is vulncr- population. Over-fishing and waste from 
able in nearly every conceivable aspect, selective fishing have caused some of the 
We can't see that now. We look out to a most significant lossof lifeon the planet, 
world ordered and driven by civilized By now we should all be at least somc- 
and technological manipulation. We see what aware of the consequences of de- 
a world where politicians can see and forestation. With no trees and no healthy 
hear everything we ay, do. and. possi- ecosystems, the soil dries up in the sun 
bly. think. While power has never been and washes into rivers, lakes and oceans 
so'strongand so consolidated, it has also carrying all the synthetic fertilizers that 
never been so weak in so many places were supposed to cover up the loss with 
and so completed susceptible to dis- it. We lose plants, we lose oxygen. We 
abling if onlv we Were to evploit those lose oxygen, we can't breathe, 
weaknesses. Wc have to start noticing this bc- 

In reality, civilization has bred the cause trees share land with us. What we 
conditions for its own demise. aren't seeing is the loss of life in the 

The same teehnologv that makes it oceans that is just as absolutely neccs- 
possiWe to create a global economy and sary to life on this planet as the forests. 

SHIOIS TRAJT( «* r* I -1 " 


— - .-•" 

times from ourselves. The CuardM 
,~ , ... _ trained to serve as proteclor in all thl as Scout vjrioil s ways. I le knows the mool 

A mute* r.t.u in * ... , ,he Mo,h * r He is able to predieffl 

^^n W t fK n C '^ ° bWr " ^^S^^discapableofrrspondifll 

,H. Hu g dlhcr ««'»»■"'»"»■"«'» hann'.swav. lii, i,,^,]. •.,. -Ivan 

mS£& m >', mV ° IVCS *■ l ° ***■ his W fr " m , »'™" ««1 

? R ;7 ,IV I P ,anl : am ««l, or ifnecessary. AswilhtlK.hunMwknl 

Farthen gcKKis. or the locabng of an ad- how to practice the skills of diver] 

^ anta^eous trail or crossing. When his and deception which are his first linj 

people are on the move 
he scouts ahead of Ihem 
to ensure their safe pas- 
sage. He warns them of 
any environmental dan- 
gers.and guides them on 
the best and most advan- 
tageous route, which he 
may not do directly, but 
more often through a sc- 
ries of elaborate but well- 
disguised signs which he 
leaves in his wake. 

When passing 
through land inhabited 
by other people the Guardian guides hi 

defense. To choose cfl 
frontation would fl 
peril him and risk fl 
being unavailable! 
continue to protect fl 
people. And because ifl 
begets like, if he engagj 
in confrontation it coulffi 
also lead to confrorm 
lion for his people. Cfl 
frontation is chosen' 
as a last resort. 

In many ways 
protects the stale of 
ing of his people, he 
ing to assurea low level of stress ant 

people ■ on a route that will not infringe high level oipersonai satisfaction in ti 
upon those people. Asenussary he may i fe w jh 6U in when |s nmJ J 

2^ people for the pas- inland. He will protect and deft 
sage <,f his own. Sometimes he will ar- someone who is being persecuted 

T3. , F "«""*»«* US,, ' , ">' ^'^v accused, fa wflE stand-up for 

results m trade, the exchange of skills, exploited and disadvantaged. 

feXe US COnn, " >C,i0nS ' and ° f C0UMe ' ^ -'" Protect people from t 

S ' own folly, from their short-sighted. 

r „, r j i „, , D and errors of judgement. Function.. 

Guardian As Protector , rom a pUcc of fircaU , r ^^.^ hc 

U f,,.,., , , sometimes able to foresee what p 

We as a people need protection in a va- looms ahead. V 

nety of ways. Sometimes from the 

weather or other natural disaster, some- Training 

times from an "enemy," sometimes from 

a Sorcerer's doings, sometimes from the if | can outrun ^^ n not necos 

r than they an 


burdens of clan and family, and some- sarily because I am fast. 



in M>meonc may be given a prophetic 

dir.ini of .' youngster's destiny to be .1 
fciurdian. More often than not, the 

Ki»iing adolescent discovers his wiling 
■trough personal revelation. This may 

ix. ut by way of a sign, a Vision, .1 mur- 
[ikMih experience, or he may be given it 
Kit his fast to receive his Life Dream 
Ktvhat we commonly refer to as the Vi- 
' jion Quest). 

Roles of the Guardian 

I Ihe Guardian plays multiple roles in the 
I Crvicc of her people. She is emissary 
'• and scout, protector and provider, healer 
find advisor, mediator and mentor. 
Bhesc roles are introduced briefly below 
In order to give you a sense of what to 
expect as you progress through various 

Hapten. In the course ofthebookl will 

elaborate upon each of these roles, dis- 
cussing the qualities of character, train- 
tic and maturity necessary to tlw Cuard- 

1.1 11 

Guardian as Emissary 

I he Guardian is sent to councils, feasts, 
and ceremonies to represent his people 
or sometimes a particular individual. 
, Because of his training which carries him 
■ beyond himself and into the conscious- 
ness of his people, he is trusted by them 
to represent, speak, and negotiate for 
Sera, They know that he will represent 
them honorably and wisely. They know 
the Guardian will be courteous as a 
guest, and that he will listen, and objec- 
tively and accurately transmit to them 
what he observes and is given to bring 
back to them. Those to whom he comes 
know the same and trust in his words, 
because they know every Guardian, 
no matter of what people, upholds the 


integrity of all people and expresses him- 
self with the integrity of a truthspeaker. 

Guardian as Tracker 

We humans are natural trackers. The 
renowned tracking abilities of the Native 
Guardian are merely the result of his 
maturation, and arc commonly exhibited 
by many rather than being rare and phe- 
nomenal feats. The Native hears the 
song of the track, which is composed of 
a chorus of voices thai speak to him, that 
arc carrying on a conversation amongst 
themselves, about who passed by and 
when and why. They are not speaking 
to him as much as he is eavesdropping 
on the on-going gossip. I le knows the 
impulses of the one he is tracking - her 
hungers and fears and drives. In this 
way he moves within the movement of 
She whomhe is tracking, often knowing 
where She is going, he will speed ahead 
of her and wait, for her arrival. This is 
an ability-thai transcends that of the 
tracker, as he is no more tracking than 
you and I are ,w.hon we go to meet a 
friend at a..park. Having a good hunch 
that he or she will be there, and there- 
fore, havingjittle need to retrace his or 
her footstep* 

The technical approach to Tracking 
of Civilized Peoples is their attempt to 
compensate for their diminished innate 
ability to hear the song of the hack. When 
necessary, the Guardian can literally 
"read" a track as do Civilized Trackers, 
though he does not have the same rep- 
ertoire of technical terms to describe 
what he sees. The Native Tracker will 
use skill as well as the reading of other 
sign the track has left behind (broken 
twigs, disturbed spider webs and so on) 
as an adjunct to his tracking when 
needed rather than relying primarily 



:%. , ■;- 

The bulk of the World's coral reef i* dy- 
ing or very close to it Our economic vi- 
sion doesn't understand ecological real* 
Ity.Ecosystcmsdon't work like markets: 
you can't lose in one mm and make up 
for it in another. You can't lose coral reef 
and replace it with something new, 
something farmed or something entirely 
synthetic* Healthy ecosystems need a 
real balance: one that cannot bv easily or 
materially reproduced. 

And, unlike the markets running 
one business dry doesn't lead to an im- 
mediate crash. The earth doesn't work 
like that By our standards, it happens 

Like past civilizations, we will or 
day team that lament and regret won' 
redeem us. Only action will. 

I -earning that we can't live without 
forests, without coral reef, without wil 
fish populations, or that we can't In 
with lead, oil and coal mining, electric 
ity, and DDT doesn't mean that we car 
find a way out of this mess without 
changing to the core. Understanding 
these things and the fragility of the world] 
we create and maintain daily can onh 
lend to a completely different approacl 
to how we live, see and think about the 
world around us. Faced with a world oi 







■ 1 _ 



Monk's Mound, Cahokia 

slowly. So we can go on ignoring it, just 
like we ignored cancer from DDT, 
nuclear waste, lead, and the like. By the 
time we notice, it's too late to do any- 
thing about it. 

Thai is, too late to do anything but 
to stop destroying life and try to learn 
how to live again. Unfortunately, the 
stubbornness and determination that 
we're so proud of keeps us from learn- 
ing lessons- We're too proud to look to 
coral reef to see what we are doing 



diseases, of destruction continually am- 
plified by technological progress, of de- 
pression and deprivation, we must come 
to understand that civilization, with all 
of its concrete and mental institutions 
cannot continue. 

The collapse of our global civilization is 
inevitable. Theories point out tliat we'vt 
pUSed the peak or arc going to very soon 
and argue for a long and dragging de- 
mise or a quick one. But even the most 
pessimistic rarely accounts for the fact 

that the greatest shake ups typically fi* Not «Uy do they * i** tone for 
feme from IhOK vulnerable aft* that 9*fag humans ^^f^S 
Cc least expect ^''^ M ttmtyved frm lhC "' of ,,fe ' 

And most of US forget that one of they sot the tone teWltae^ 
Ue vulnerable areas is: ourselves, the iWM^gg ^ SfSSSS 
uvili/ed, the humans. Our own self do- linear and historical thought T<>r fee hist 
u^t^tionhasnotclungedwhowearc. lime there » a bcfi.ntunj; ;an<j an**. 
What weeat the way wo live, thechemi- Tb**Ufe spread ou I on £ 1 «£ and ,«>. 
cals we've been breathing, eating, and bled. History and her tag t^ome -m- 
wnppinc ourselves in have all affected portent Sacnl.w, most oft ft tikm fi the 
us seriouslv. but, for the mo* par., our form of work, becomes J u 1 «e. 
bodies and minds have no. changed. What 1* «Ost , m| x*ta Or « here. 

I very Child is bom ready for the ' is the rcahzohon .hat he m m a soc.e.y 
7 .|, becomes distanced from tn« natural 

f 86 We are still animals. We are Still a world, the more distant .heir Kod /s k- 
„ rt of the natural world. We are still come. I Tie more distant J^Sod/sbe- 
Epart of natural ecosystems. Thai psy- come, the more external c lrcahl> , 
, hological split that has been instilled in What you end wtfh is Mmp c h 
,s. the human 'us' versus .he wild out of our hands, the nx» ^candc- fa 
them', keeps us from realizing this, bu. pay iWtnbutc w* hW moral hv«. 
h is no less true that when talking about We look to our own leg. c> m he space 
,vologkalrcasonsforcollaps<.-we'res.ill l^J^fr^CSt 
talkfefi about ourselves. This is the part circle... reahty and .n though . 

When wo accept that in^ creators., ^ 


we've forgotten 

Post civilizations have gone through and controllers of ou 

r lives ami 




tae to us Rither than something ( h at vro 

, MW Wholly external thing. Ye. that's end,butnolsometh 1 n fi wccan, nd . H ea. 
.. i ,....-«. usually allowed to the domes.. otto rs rcall> Kn OW what 

conly way 

we :v' 

1IW it, and it's a popular way. We they're they ve tftftfflcq helplesv 

He me end of our world as a battle be- ness Into our pathology- 
^en God and Satan over human souls We can except .he «4cf g, world 

.ndadivisionbetw^nheavenand hell, so long as , is god/s ***£*<* what 

Xearlv every society thai has challenge,! they started. We can say and <£ noth- 


carrying capacity and faces an inevitable 
collapse of their new system has to cre- 
ate two new mythK their origins and 
Iheir demise. Both always come a! the 
hands of the gods. 

These are important stories/ 




ing* but live in a moral manner. v*e con- 
cern oureolvcs with our person*! ond iso- 
lated lives while ignoring thi? death of 
Ihe natural world and the decay of our 
being- We ignore our own agency in the 
collapse of civilization. 


what music was for me. All I am saying writesit into thecharter from theouM 
is thai our form of social organization atconceplioa" 
merely allows it to happen as an acci- 
dent if at all, whereas that of the Mbuti -Colin Turnbull, The Human Cycle. 

I'm sometimes asked whether or not I am a Guardian Warrior. I usually hesil 
with an answer because I have yet to come up with a short and easy one. Thai 
the primary reason for this book; it is an attempted answer to thequestion^thoi 
it is neither short nor easy. 

In actuality, the Guardian as we know him is a mythical figure contrived < 
of our incomplete and filtered perceptions of Native Lifeway. In light of that 
would have to answer, *No/ to my being a Guardian Warrior, If I had time 
explain who the Guardian Warrior actually is, however, as I am doing in thii 
then I would answer, 'Yes/' 

In my life I see myself as a Guardian Warrior in Training. 

The Calling 

We, of Civilized cultures are of a gen- 
eral misunderstanding as to how a 
Guardian comes to be. We see our van- 
ous^kcu pat ions as "professions," iden- 
tifying categories, which we choose 
based upon our interest. Our consider- 
ations might include interest, skill, in* 
comp earning potential- demand, family 
tradition- So we tend to view the roles 
of the Native in the same light ■ as pro- 
fessions of choice. 

On both counts-identification and 
self-selection— we are mistaken. 

A Native person docs not have a 
profession; that is, she does not have one 
specific job which she performs every 
day, year in, year out, in exchange for 
money or livelihood. A Native person 
has no need of sxich a thing, as Iter means 
of sustenanceare provided by the Earth, 
and her daily life iscentered on those acts 
directly necessary to the survival of her 

A Native person docs not identify 
her or himself as a Healer, or a 

Uowmaker, or a Guardian, as we wot 
identify ourselves by profession 
hairdresser, or an architect, or a teact 
for example. If you asked a-Ntllfte 
profession he might well answer that! 
is to serve his people. In .doing so, 
demonstrates a variety of skills And if 
terests depending upon n<S?d and 
cumslanee. For example, a iwup An wit 
midwifery skills would not identify h< 
self as a midwife because there are tii 
when she may go fcfc moons wit hoi 
being called upon to help birth a chik 
In the interim she might be hidetanni 
making fishnets, drying food, or any j 
a number of other endeavors. 

Further, unlike in Ihe Civilized way, 
Native Guardian does not choose ti 
special ways he serves his People. 1 1*3 
chosen. He may be selected by anOtl 
who sees his unfolding role, or he 
receive direct guidance from the Spir 
World. An Elder Guardian might tx 
Agnize another of his kind in a newl 


l*Nmv there is a model thai will lead to the child's becoming a truly social being 
throughout his life, a model of mutuality. And as the model was enlarged, the 
Mine theme was repeated in just about everything the child did and experienced. 
Including all activities and all human relationships, as the model steadily expanded- 
The Mbuti child was offered no challenges that it could not meet, but at the same 
lime was offered new challenges to meet its growing abilities. The model I was 
given to follow, however different in detail, is not all that different from models 
(mind in most other Western cultures, but almost totally different from that of the 
Mbuti. It is a model that establishes division rather than unity, segmentation rather 
than integration, competition rather than cooperation, flu? focus is upon a number 
of discreet, separated individuals rather than on a single corporate group. The 
owperation that emerges later in life— and in our modem society cooperation is 
every bit as necessary as it is in all societies— is mechanical, rather than organic, 
because it was learned by imposition rather than felt through reciprocation. 

1 think wc see the consequences of mean that essence of life which cannot 

litis when we recognize what the plain be learned except through direct aware- 
facts tell us, that unlike the Mbuti we ness, which is total, not merely rational, 
■continue in adult life lo have to be co- The awareness can be helped along by a 
creed to behave in a social manner. Or- system of natural symbols, such as that 
der has to be imposed or enforced by employed by the Mbuti, who live in a 
"Violenceor threat of violence, it lacks that natural world. Earth, water, air, and fire; 
.inner drive that makes such external the forest itself- Through theso symbols 
compulsion unnecessary or minimal, the Mbuti are constantly reminded of 
And there, finally, wc come back lo Spirit, for wherever they are, whatever 
Spirit, which for the Mbuti is where life thev are doing, those symbols surround 
beings and where it ends. For them, at them and even permeate their whole 
least, it is that awareness of Spirit that being. In the more artificial world we 
enables them to accept differences of have built for ourselves wo are not to 
manner,custom,speoch,behavior,even fortunate; such effective symbols are 
of belief, while steel feeling an underly- harder to come by, particularly if we 
ing unity. It is awareness of Spirit that have never learned to employ our whole 
enables them to avoid the conflict and being as a tiK>I of awareness. But that 
hostility that arise so easily from such does not mean that Spirit is inaccessible 
differences* not by sweeping them un* to us. 1 am sure that many like myself 
Jertl\ec^rpetorbyeterTuiUompromise, groped their way through childhood 
but by systematic opposition and aware tliat there was something lacking 
riuialization. and found their own Groat-uncle Willie, 
By Spirit I do not mean God, though their own Rule Water, their own Arthur 
if there is a God it may well be Spirit. I Poyser, and their own counterpart of 


No matter what we do, no matter 
how much we're trying to save civiliza- 
tion or drag out the process of collapse, 
we arc contributing to the collapse of 
civilization. But not always in a very 
preferable way. We do it by living as a 
part of this self -destructive system and 
continually denying our own wildness, 
or we give into our animality, our wild* 
noss, and do something about it. I con- 
sider this taking part in the primal war: 
the refusal and resistance to domestica- 
tion wherever and whenever it has im- 


Uon, starvation, and just about every 
thing else we see as social ills. The gaf 
between the socio-political have andi 
have nots is at a peak. And in this pe.- 
of despair, through the war, bloodshc 
and finger pointing, those that have not] 
killed each other simply walk away. 

At some point people recognize that 
civilization is not something external tt_ 
their reality. The hegemonic grasp of the] 
elites erodes In the face of hunger and] 

intolerableoppression. Like the old say 
ing goes: the boss needs us, wc don't! 

Mayan Pyramid Ruins 

posed itself on life and the world. 

No matter what ourchoice is, weare 
destroying civilization. Our choice is re- 
ally about whether that role is active or 
passive. Our choice is about the world 
we live in and the world we want to live 
in. Our choice is about how and when 
we're going to get there. 

When civilizations collapsed in the 
past. Theft were most often periods of 
horrible blight. People tend to tolerate a 
lot when they're incapable of seeing 
what direction they are heading. Like 
I've said, you get famine, war, despera- 


need the boss. But we can apply that 
more widely: replace boss with machine, 
fields, work, god/s, economy, politics, 
or civilization. We've lived without all 
of these things and we don't need them. 
They are killing us. The city and the 
countryside stand between us and a so- 
ciety that an support the next genera- 
tions. Wort: stands between us and life. 
Progress .stands between a healthy liv- 
able world jnd a suffocating one. Those 
who built the templcsof god-kings, those 
who filled the granaries, those who 
worked in the fields, those who built 


roads, cut forests, those who crushed 
opposition, all of them hit a point when 
it wos painfully obvious that they were 
putting far more into the system than 
they were getting in return- 
Most of them always knew this, ] ust 
lik*- most of us still know this. But what 
is different is that they realized they 
vould do something about it. Tired of 
waiting for god, they stopped civiliza- 
tion. Whether it was through killing 
elites, sabotaging tools, burning grana- 
ries, homes and temples, symbolic de- 
struction, ignoring or torching the fields, 
or simply stopping production through 
walking away: they took back their 
agency. They stopped believing that they 
needed the system like it needed them. 
J hoy resisted and hit power where it 
hurts: they rendered it useless. 

I think the last point is the most im- 
1 vrtant one. There has never been a revo- 
lution against civilization, and if then. 1 
were, it's not likely (hat it would be suc- 
cessful. Revolutions are limiting. They 
Mvk to make great changes, but both in 
historical and practical senses they take 
a certain slwpe, form and target. To take 
cm the system, revolutionaries take up 
that same form not necessarily of will, 
but because it is the only thing that they 
know and because the only way they 
know how to attack is on the systems' 


In short, revolutions always become 

political rather than anti-political. Poli- 
tics are messy. You can't talk about poli- 
tics without using the political-Iegalesc 
and logic, it is a world view that takes 
hierarchy, power, and bureaucracy as a 
Cad of life. And the revolutionaries end 
up taking it in. You get specialists, divi- 
sions, leadership (in the form of positions 
of power or influence), and you got 
armies. That is because revolutions aim 


at overtaking a certain system or source 
of power. They need something simple 
to get people to join their ranks, to throw 
their lives on the line, and to get people 
to come together for one target and many 
offenses- If you want to take power on, 
you need a revolution. 

But if you want to lake power out 
then you need something different. 

1 talk about the war being waged 
against domestication since it first came 
about. This is another part of the primal 
war. It's a war without magnificent 
battlefields and victories, but a war that 
is waged through the existence of an 
imposing order This war is based not 
off of ideals about how things could be, 

but an understanding of how things are* 

Specifically, it is about an understand- 
ing of the wildness within and around 
us. It is about understanding what the 
domesticators fear so much and have 
tried to take from us. It is about taking 
that wildness back. 

Primal .\var takes resistance and 
rewilding to be one in the same. There is 
no platform or -proper path; there is no 
set goal thajL.each individual must 
achieve. Ihec^is no organization, poli- 
tics, economics, and the like. It looks like 
peoplcbreaking mediation and connect- 
ing on their own terms. It can look like a 
group of pCCpte recreating community 
in the original sense. It can look like 
people digging up fiber optic cables or 
derailing trains carrying coal. Or it looks 
like bulldozers, earth movers, strip malls, 
luxury homes* and logging equipment 
in flames. Or it looks like people learn- 
ing about wild foods and primal lifeways 
and breaking their own dependency on 
civilization. Or it looks like the replant- 
ing of wild and native species with an 
understanding of what a healthy ecosys- 
tem is. And it is all of these things* 

world. A choice that carries the promise 
that no child will exist unless it can be 
given everything it needs to be confident 
and live fully. Or that wc can end our 
Ufa when we we satisfied and know that 
things cannot goon forever. That we can 
leave this world with dignity and pride. 
The only thing 6 billion predator)* 
people can do is die slowly and lake the 
planet with them. It was announced re- 
cently that the world population will be 
9 billion by 2050. The inevitability of tho 
Pulurcgoes unquestioned. We have faith 
in our illusion. But our illusion has no 

I had to wonder if 1 loved an eldcrM 
person enough to help them die wiflj 
dignity or if I could leave them beluto 
when Ihey asked for it 

I think of the love these 'sa vagc actS 
must take. The love of the world and tq 
love of life. 

And, most of all, the confidence i 
passion behind them. 

The Future of Progress need not be 
evi table. 

The original trauma, once 
fronted, can be challenged. We need] 
be victims. Wecan be survivors. We* 
be active. Wecan live on our own tei 

But it requires a lot from us. It 
quires us to stop compromising. 

It requires us to stop being officii 

We've seen a glimpse of where i 
is heading and what the consequer 
are beyond the daily reality that we 

A child recently asked me if I would kill 
someone if it would save the planet- He 
is eleven years old* 

1 thought, "if only it was that easy", 
bu t you can never know how an answer 
might be taken anymore. 

I've thought about that a lot though, chose to confront or to ignore. 
I found myself asking if I really care 

enough thnti-might kill an infant that I The question I'm left wondering 

could not offer everything they needed whether 1 would destroy the machi 

to be full If I could break the morality, (the engine and lifeblood of dvilizatk 

the little god in my head that said all life thatiskilling^dominaringandsubjug^ 

is gods' property and only she/he/they ing life. 
could make that choice. What I've discovered is that I 

1 was reminded of the supposed have a whole lot of very inefficient pas 

glory of Progress. Of the long life we've sion and an unspeakable will to iiv\ 

been given. without compromise. 


The Crane Fly is not a mosquito an ddoes not bite. 

Black Bears have what we call a "Bear Cork": that is a mixture of dry leaves, 
brass, pine needles, and hair which forms into a wad that seals up their anus 

he six months spent sleeping during the winter. Wc also consider il feral 

rquivalcnt of the holy grail. 

A Little Brown Bat's penis is almost an inch, nearly a quarter the span of its 


After slightly cutting his hand while skinning a roadkill raccoon, Ryan worrit 

hat he may have acquired rabies and got a series of 10-17 rabies shots in his ass* 
Without insurance, the shots would cost over $5000 



fall rage. Tiie kind that is cooperative 
and not competitive. 

No might, no right. No rape, mur- 
dering rampages, and death came with 
dignity. Life was lived and there was no 

I his is how things were and can be. 

What separate:; this reality and ours 
is the willing- 
ness to com 
promise. A | 
that means 
our complic* 
ity to effi- 
ciency and 
Wind faith in 
the Future 
that is killing 
our home and 
our being. A 
that makes us 
do onto our 
children what 
has been done 
to us. 

wrote that the 

original trauma is domestication. It cre- 
ates rage within us, but is given no safe 
outlet in society. It ends in battered eliil- 
dren, relationships based on domination, 
dead classmates, and children born 
knowing that they are not wanted. 

Hie reality that we reproduce daily 
is inflicted upon the planet. And each 
child that is born is given this burden. 
Part of ending this cycle of domination 
and submission means not inflicting that 
original trauma: it means refusing do* 
mestication for ourselves and refusing 
Complacency. Most of all, it means break- 


inga blind faith in the Future. Breaking 
the morality that denies what our bod- 
ies tell us and what the earth tells US. 

It means being confident. It means 
no compromise. It means passionate love 
and hate instead of an emotionless, effi- 
cient void. 

The hallmarks of modernity and 
Progress are the nursery where babies 

learn the 
harsh lessons 
of civilized 
life: that noth- 
ing comes 
easily and in- 
finite want. It 
ends in the 
nursing home 
where lives of 
devotion to 
blind faith 
drag out our 
last days and 
ensure that 
we never 
stand on our 
own. When 
we are finally 
ready to do 
so, wc are no 
longer physi- 
cally or mentally capable. 

We are told that this must be better 
than where wc were: a savage place with 
only sticks and stones. Where we didn't 
have a greater purpose in life and chil- 
dren and elderly were killed madly. 

We think this as the empire of 
Progress takes over the planet, predators 
feeding off life so that they may one day 
live forever Our fear of death is patho* 
logical. It breeds an efficient world with- 
out love. It creates morality that says we 
have no right to end a life that we can 
not give the most absolute care for in the 

All of this is a part of taking our lives 
back. It is about breaking our depen- 
dency and taking back our agency. It is 
about understanding our role in a de- 
structive and self -consuming civiliza- 
tion. It is about understanding the inevi- 
table end that we Me only making worse. 
It is about taking action and becoming 
agents of collapse in an active way. 

This is something that is something 
different than revolution by its very na- 
ture. It is anti-political in practice. Rather 
than attempting to take on civilization 
in its own terms, it takes an understand- 
ing of civilization and how it works and 
uses it against it. It is about exploiting 
the weaknesses of tin: globar empire. It 
is about dismantling power rather than 
seizing it. That may look like insurrec- 
tions or it may look like people walking 
away from civilization. Or it may look 
like EI.P typearsonsor armed attacks on 
key points on the electrical power grid 
that is the lifeblood jj^fri ligation. It 
takes active confrontatiiyKih every level 
and a refusal to passivcLy&t back as civi- 
lization continues to dwtrortlus planet, 
our home. ^T>:* 

Revolutions have typically centered 
on a nihilistic urge to simply destroy the 
old system. More often than not, they've 
failed on this point. But the nihilistic urge 
to start over from nothing never goes 
deep enough. Rejecting 'everything' 
never goes deep enough. It never leaves 
that individualism and egoistic 
worldview that the domesticators cre- 
ated to keep us as concerned tax payers 
rather than conscious of the scale of our 
daily lives. 

It doesn't break that self /Other split 
that the domesticators create. It tells us 
that we are external to the world. It's 
opposite, bioccntrism, does the same 
thing. It reminds us that we are separate 


from a world and a wildness whfc 
external to our being and far more 
portant. In attacking that self /Oil 
Split, primal war is really about an 
derstanding and love of life and w 
ness- It is for something rather thansM 
ply against something. It is about: 
thinj; you can feel, see and breathe, i 
just something that sounds nice, 
something that has worked for millic 
Of years. 

Primal war spreads from the 
that only a deep love creates. It is al 
a totalislic and relentless attack 
system that is killing us and our w< 
for all that we c-in be separated. It 
mands action, but that is action 
comes from within, not from leaders- 
platforms. It demands that we take 
collapse of civilization seriously and 
action to bring it on quicker while s< 
cning the impact of the crash. 

1 said from the start that I fear the 
lapse but 1 know it is something that, 
happening, something that must haj 
pen. Hut 1 don't want to give the impr< 
sion that primal war is any kind of pan* 
cea or that it will make life easier or sini 
ply a safe place of refuge* There is 
simple solution. 

With a deep understanding of wildl 
ness comes a return to responsibility J 
Civilized living is about distancing our-] 
selves from the consequences of our a< 
tions. We don't have to see where ot 
trash goes, where our clothes and oth< 
crap is made, where our food and fuel; 
comes from* But a world without civili-i 
Zatknt *md without a global technologic 
cal network is a world where conse- 
quence is not something distant. We 
have to readjust our thought and Action 
to the community level in ecological and 
social tarns* 


Unit takes some serious work. 

Walking away doesn't erase the inv 

im< i of any civilization. It never haS. 

tnine have permanently changed the 

IrKiitnal ecosystems in negative ways far 

inoie than others, but on a long enough 

Hint' line, this is always temporary. Wa- 

Ltrrways, protective/offensive walls, 

himus and temples will be grown over. 

; |l\i-n the huge temples of the classic 

1 Kf iva were so overgrown that the first 

Colonizing Europeans hardly noticed 


or million years from now. Is there some- 
wav to more safely shut off nuclear 
power and keep it shut off? 

The concrete steel and glass will al- 
ways be an issue, but it's one I'm actu- 
ally a bit less concerned about. The bulk 
of civilized work is busy work. I'd say 
even with our proud and 'ingenious' 
civilization, nearly all work done is main- 
tenance work. The roads always have to 
be redone, cracks have to be filed, walls 
needed painted, fertilizers, pesticides 
and insecticides need spread, the lawn 

However, no past civilization had 
concrete, machines and nuclear power 
anymore than they had electronic sur- 
veillance and guns. There is no histori- 
cal precedent for collapse on the scale of 
our own. Our own collapse is like all the 
past ones, but amplified to scale. Wc will, 
m time, readjust asa species- We're adap- 
tive and, hopefully, capable of learning 

from our past 

The immediate period requires a lot 
more consciousness raising and a lot of 
COACI«t« razing- There is work to be done 
everywhere. We should Ik* conscious o( 
What areas of civilization are going to 
affect us the most a hundred, thousand 


needs mowed and the leaves raked. 
Pushing aside wildness is a daily chore. 
It's weeding the garden. The willingness 
of life and wildness to continue existing 
will always be stronger than the ability 
of concrete to hold itself together It has 
no life and no purpose aside from what 
we give it- It will fade in time. The frailly 
of the world that domestication has built 
is something we can see daily. 

There is a concern over the sheer loss 
of wild life and wild places. 'Htere are 
far less* places for us to return to, that 
much is true. This is usually taken as an 
argument against collapse and for either 
reforming civilization or taking steps 


.... ■**- 







I <r* 





est act of defeat. And sadly, it is often fast paced adventure without any 
seen as the only possibility. volvement. 

. System overload, system crash. 

Our efficiency isdestroying the earth just Children havealmost always knov 

as it turns beings into dependents. Our how to kill. In gatherer /hunter societil 
hope for the Future relies on ghost re- this is something they start at early. B? 
sources, of finding more fuel for the they learn howabout'the connectivity \ 
machine. We will kill to maintain this lifeiaboutthelinkbchveenusallandt 
civilization rather than ask if its end importance of not abusing it. 
wouldn't be the best thing for us and for Zygmunt foumart writes: "It hi 

the earth. been perhaps the unique achievement! 

Carrymg capacity, human impact modern civilization to enable ordinal 
analysis, and human ecological footprint, folks, "jusl good workers," to contribul 
all names for studies that show us this to the killing— and to make that ki 
reality is running on finite sources: that cleaner, morally antiseptic and efficici 
maintaining thegreat escape from death as never before." It is true that vidi 
is running the planet dry. We've been games have been a virtual target pn 
warned that the search is running out of lice and glamorized killing has numt 
fuel and its end is a matter of time. As children. Butmesecfficientkillersarei 
William Cation pointed out, the inevi- full of blood lust. In fact, they have 
table 'tomorrow' was yesterday. We've lust, no passion, no being. They are 
peaked and the bright Future of hope is coming more mechanical daily, 
fading, and quickly. If we have anything This is not science and technolc, 

to learn about collapse from past civili- gone wrong. This is where Progress mi 
zations H is that no crash landing is a go. This b how the Future must be. T._ 
good one. And most of us won't even cndpro<luctofdomeslicarionisefficicn| 
notice till it all comes crashing down. dependents. As our.tecryiology beconu 

And all of this is for a way of exist- more advanced arid creeps into every bd 
mg that cannot be fulfilling. A way of of life, this is Iqoks. 

This is the Future. 

We hide animalFty and nature froi 
the children. We hide everything thaj 
makes us human. We deny touch fror 
birth. We deny confidence. 

For millions of years people live* 
closely and without secrets. I'eopl 
would have sex by the fire at night an< 

being that always looks to the Future and 
never just is. A way of life that we cre- 
ate, maintain and reproduce daily. 

We have to play dumb when kids talk 
about killing. 

We say they are desensitized. 

What they are is efficient. 

Most often we look towards technol- children knew and accepted it. Sexual" 1 
ogy. Thai's a search in the right direc- ity and curiosity were never sins nor 
lion, but rarely does it go all the way. outlawed. Children could play and ex- 
TV and video games are efficient ways periment. They could beconfidenUboul 
of keeping kids from thinking. It makes their bodies and desires. 
thom passive while causing sensory There was respect: the kind that ex- 
overload and fills in for sensor)' depri- ists between beings, the kind that comes 
vatic*. It'sa cheap and constant thrill, a together for mutual desire and not vio- 

srcuEs mArroR no. 4 m 

increasingly efficient. 

We stock pile the elderly because it is our 
badge of success. Wc hide them because 
(lion we don't have to see how miserable 
life is when you can no longer control 
vour body. We don't have to think about 
What it would be like to feel physically 
numb (we're actually experts at numb- 
ing our minds), to have someone help 
you to the bathroom, lo be completely 
frail and not be able to do anything about 

We visit. We bring sedatives. We do 
our good deed. 

We think that will never be its* 

Senility becomes a retreat for the 
elderly left with nothing. The Future that 
they spent their lives building leaves 
them in a cookie-cutter room and with a 
TV they often can't see qt hear: another 
pathetic substitute. The original trauma 
comes full circle. 

A life lived for the machine is not a 
life lived at all. Threats of going to hell 
for not working or threats of poverty 
were enough to make someone sell their 
days rather than live them. When that 
realization starts to set in and you're left 
alone to think about it, you can become 
hitter, sentimental, or your mind can 
SnUl down. There's not too much you can 
do about it at that point and when we 
can shove that reality away, it's some* 
thing we don't have to think about ei- 

The problem with confident children is 
that they won't allow themselves to be 
sold. They can live in horribly inefficient 
ways and they can be happy. They don't 
need stuff. The purpose of life is some- 
thing known and enacted rather than an 
interesting philosophical question. Or a 
basis for dissecting, measuring and 


weighing the world. 

Someone raised to be confident and 
happy doesn't wait for the Future. They 
won't make that compromise. When 
they feel their life can no longer be lived 
to its fullest, they don't fear death. They 
know that living in fear of death is not 
living at all. They know that they have 
lived well. They are ready to move on. 

In our wonderful modernity, suicide 
is a crime. Itcuts a wonderful, mechani- 
cally reproduced life short of the bounty 
of Progress. It's called a pathetic and 
desperate act. Morality tells us that life 
is sacred because our bodies are the 
property of god. Dependent, domesti- 
cated people aren't even allowed control 
over themselves* 

But elderly suicide is an act of con- 
fidence. It is faced with glory and seals a 
live well lived. 

By civilized values, this is unthink- 
able. Death cannot be accepted any more 
than life can be lived. We can never give 
up our faith and our blind hope thai tech- 
nology will make us young and vibrant 
again. We can never give up on the Fu- 
ture. When our last days are drawn out 
by the iron lung, we have nothing but 
incomplete lives to think about and we 
aren't able to give up. 

As we listen to our heartbeats me- 
chanical reproduced and amplified, all 
we can do is hope for a miracle. A cyber- 
netic fountain of youth and another day 
to fight off the reality that we are ani- 
mals and like all living beings we will 

But this is not the suicide of our 
modernity. Everyday suicides are tragic. 
They are tragic because the passive ni- 
hilism of our reality allows only for con- 
fidence to mean an end to a life not lived, 
rather than the confidence to refuse com- 
promise and fight. It is the last and bold- 


A'*- * ' 

through civilization for a 'soft landing' 
rather than a crash. The books flooding 
the public consciousness on collapse all 
push for the latter, but there is very little 
reality to back up such a pipe dream 
were it even socially possible. What it 
would look like is more of the same, but 
with an even larger gap between the rich 
and the poor. Look at the lifeof 'luxury' 
that the rich have built, you think they'll 
give up golf courses and mansions out 
of good will for the earth or even their 

But the earth is strong. Wildness is 
strong. The only thing holding it back is 
us. I-efl untended, healthy ecosystems 
will return, granted it will take some 
timeand readjustment, but probably far 
less than what we would be led to be- 
lieve. If you look at fields left fallow, you 
can see how quickly new life emerges. 
The forests that are left are always try- 
ing to spread beyond the lines we place 
before attgfcj round them. Invasive spe- 
cies drowrtthem out, but those invasive 
species <yc onl\\a piece of a larger pic- 
ture. Invayvespecies are like the civili- 
zations thafb'rtred them. They are plants 
and amrnnl&Jhat feed off of disturbed 
areas. Theyjare tlu* invited guests of the 
first garden* and have spread through a 
world were once healthy ecosystems are 
torn apart and left in *l iamb lev When the 
disturbance endn, the wildness will creep 
back in. Tito earth may not be able to fully 
endure another It). 20, 100 yean* of in- 
dustrial civilization, but it it Mrong 
enough for this. 

And it can always uw Iwlp We * an 
learn about the native w<wy«lmn<i and 
their interconnections. Wlul<* w » < .-*m an*1 
should never think we are «p*bl«ol i- 
doing what the earth shaped over mil 
lions of years. We can do mil U k M (rt(« 
and reintroduce and spread natlftltoVif* 

Minis iHAlluaNQ I 

back into their niche. 

This demands a trust and respect for 
life that we have lost to short term vi- 
sion. And this is where the critique of 
domestication really hits home: what 
does this all mean in lerms of personal 
action? We've never really had a hard 
time understanding that the wild ani- 
mals around us rarely have a hard tii 
seeking out food in the forest. Rut when 
it comes to us, it's almost impossible to 
imagine. We're incapable of seeing be- 
yond the garden. So we beg the ques-- 
BOrt is a nomadic gatherer/hunter life] 
preferable or feasible over a return toj 
small scale horticulture?To both, I'd say] 

Nomadism is what has shaped ot 
reality. It is what a lived ecology looi 
like. Horticultural societies, compared 
agricultural and, especially, industru 
agricultural societies, are relatively si 
tainable. I have no innate opposition t< 
them and no lack of solidarity with >u$h] 
struggling peoples. But if we're talWi 
about the steps we are to take in our o>\1 
lives, 1 see a nomadic or semi-nomaciid 
gathering and hunting life as the most] 
ideal. Considering the kind of transit 
tional stages that wild and feral placed 
are going to have to go through! 
sedentism would amount to suicide. ItL 
lacks the adaptivity that a nomadic Uffl 
carries. It keeps us from over running 
areas or depleting all life in any particuf 
lar area. It keeps our social life moving; 
and allows us to split off to keep tension*? 
low. It breaks the possibility for our ob*| 
session with properly, possesions and i 
nahon.iliMii. It is and always has been d 
Weeding gmuud for anarchy. 

And It places wildness over the d<J 
01 (u Med It placet* the forest before tha 
I 'Mrn HiAl rcijutreN nune knowledge] 
HAU m rllorl itn our own part, but3 



most of all, it requires 119 to once again 
trusl wildncss and learn lo live without 
fear of a dark and looming Future and 
without I he need lo meet the expecta- 
tions of History- It requires a return to 
the moment so that there may be a fu- 
ture. Hie garden is a short term solution, 
ll keeps us settled and better protected 
from the changes that come with the sea- 

It keeps us tamed. While not every 
wild plant or animal serves us the same 
as crops like tomatoes, potatoes and 
Ivans, we have to understand the impor- 
tance of an entire ecosystem versus se- 

eties and things they are all more than 
happy to have in their lives. At the same 
time, they are almost all identifying as- 
pects of horticultural life. While many of 
us might not see them as preferable, we'd 
be arrogant to think these wouldn't arise 
again in the societies we ourselves may 
begin to shape- Thai comes back to our 
short term thinking. In our lives and our 
children's lives these may not be an is- 
sue, but societies are organic and tend 
to follow the same flow in the same cir- 
cumstances. Either way, a horticultural 
society that we create now, by its nature, 
will cither be far stricter socially and less 

Kted plants solely for our own good. 
Gardens make us more vulnerable. And 
vulnerability has always led to the ills of 
horticultural societies: a tendency to- 
wards patriarchy, warfare, the roots of 
tnercivo power. Stricter social regulation, 
the potential for poverty and catastro- 
phe, and less social flexibility. 

Of course, these are things that have 
Uvnmo core parts of horticultural soci- 

U1.CJKS 1R-VR1K IslQ 4 

prime to individual expression and dis- 
covery, or it will look like nearly every 
other horticultural society to have ex- 

Or the opposite is true. The short 
term future will be the true tragedy. 
Those who benefit from keeping us 
afraid of each other and our own human 
nature have always told that without 
their power and control we would return 


way, from sonograms to oxygen tanks. 

All animals are born with a will to 
survive. Humans are no exception. Most 
infants will not crawl off a cliff unless 
everyone is convinced (and has con- 
vinced them) that they don't know bet- 
ter Likewise, a baby isn't likely to cry 
unless it needs something. That some- 
thing is not 'tough love'; it is a cry for 
attention- This is 
something most 
people know, but 
civilization teaches 
us differently. 

This is some- 
thing Jean Liedloff 
learned when she 
lived among the 
Yequana and 

Sanema, indigenous 
societies in the 
Amazon. Children 

were always touched and always treated 
with complete confidence, but were 
never pampered. They got what they 
needed without ever being told what to . 
do and parents never expressed anger 
towards them. Every step children look 
was of their own will and motivation- 
She refers to this as instinctual parenting. 
That is something primal. Her realiza- 
tions are rather universal. Should it be 
any surprise that few children raised this 
way ever thought about killing their 

But civili/ed living is anti-primal. 
Children must be broken and must learn 
to obey orders from the start or they may 
never be of use. To become a part of the 
machine, we must start from birth. IVe 
must learn very early the need for effi- 
ciency- And what's more efficient than 
complete standardization? 

Liedloff saw that a baby is taken 
immediately from the womb into the 


arms of its mother. She's the first thing 
the child will see. It hears the familiM 
heart beat and feels the heat of bodJ 
She saw births in the hospital where chifl 
dren are taken in sterile hands, me« 
sured, weighed, and set alone to leoxfl 
the most central message of civili/atioifl 
infinite need. What it eventually gets fl 
a pathetic substitute for being held* 

bottles of formuld 
mechanical lovfl 
noise, and thelonfl 
1 iness and boredo^B 
of the crib. It criefl 
for distant parent^ 
who are eager 
ensure their h 
pendence and 
more attcnti* 
from soft fabj 
than warm skin, 
learns the imi 
tance of compromise. 

Confident and fulfilled children * 
not efficient machines. Everything nu 
be done to undermine them. 

But the psychological pain g< 
deeper than this. It begins at concepts 
It takes in the anger, hate, love and feaj 
of its mother in a world of compromis 
and the misery of not being efficient 
enough- Weare assured that children, 
not thinking even if the religious say t 
they are full beings crafted by god^ 
They're just lower on the social ladder. 

We are told not to listen to the! 
senses. Words are more important. Sci- : 
ence can prove it. 

With this divine knowledge, we can 
continue to inflict the original trauma 1 
without consequence. And even better, j 
we can take no fault for children with 
homicidal and suicidal tendencies. 

Chemical imbalances, chemical so- 
lutions. We breed the killers and they are 




fov , ou Id always improve things for our- <ng point for Progress. But in a society 

lives if we really tried- Or wc could win changes as quickly as ours, the cld- 

„„. i, lUer y crly arcquickly outdated. We keep them 

Hut when we look at can around for sentimental value and they're 

.iH-nallyi-asytojuststopthinkingabout stored in tall, cheaply built filing cabi- 

B all. Life's just too short and it's easier nets called nursing homes whore they 

Togo with the flow. Young adult 10 receive the best babying and prolonged 

Ihiddlc ace, wejustdealwithwhatwc're misery that money and social security 

"von. Let's step outside of that for « can buy. Or is that tender loving care? 

v .oment and think about the other parts 

Jf life where we're not just out to get Once upon a time, people lived in egali- 
Vhat's ours': being young and being torian societies. There wasn t equality m 
|( j ( j the sense that we know it, but in the 

All of us have been young. Most of sense that there was no system of rank 
us will probably be old. As Future ob- or *vorlh. People were just people, 
*csscd as our rationally defined reality young, old or in between. Thai can be 
K its just as much about eternally living hard to imagine. Damn hard really. 
In that mid-range of twenties and thir- Bui for those of us basking m the 

Eos. Or at least looking like it. Not many wonders of modernity, it s hard because 
of us look forward togoing 'over the hill'. Progress and evolution make .t unthink- 
We spend billions of dollars and thou- able. We've naturalized hierarchy so 
kinds of hours to keep ourselves look- much that we can't think of anything 
he 'voting and sexy'. We become very without it. An infant is without strength 
high maintenance, and knowledge and has no leverage or 

But part of the dream of a bettor to- economic viability. An elderly person 
morrow is that we'll bo there to live it- has knowledge but less strength Might 
I lappy, healthy, svnthetically balanced makes right and the strong and knowl- 
us. We'll be slaves to the technological cdgeable take control and determine all 

Future so 

long as it's to our benefit. We Ihcrest. Any reality based off of this kind 
.nore the consciences of Progress of thinking can't help but apply it every- 
and the wonders of chemistry when it where. Our bosses make us feel inferior, 
rives us stuff. We don't want to die, but our parents establish authority and we 
we certainly don't want to grow older, learn to trust experts rather than our- 

l-ither way, we're happy to report selves, 
lhat modern technology allows us to live Somewhere something went horn- 

longer than ever before. This much may biy wrong. 

very well be true. More often than not The complete depravity of moder- 

though, a long life is really just a very nity is only the most obvious proof of 
stow death. Alzheimer's may be less of that. .... 

a physical condition than a psychology Economies breed economic think- 

cal escape from the reality that things ing. We loam what is utilitarian or use- 
didn't get better. M to carrying civilization forward, it s 

In the First World, one of the fastest all about efficiency. When our lives are 
growing areas of population is the per- run like machines it should be no won- 
centage of elderly people: a major sell- dcr that they must start and end that 



to our savage nature and return to a 
world of murder, rape, and pillaging. 
There is no real grounding for this, but 
there is always the fear that some have 
actually instilled this Machiavellian 
drive for power. So them is the fear of 
the Mad Max post-collapse society. 1 
have to be honest, it is possible. Bui in a 
world of nomadic gatherer /hunters, 
there is little left for these roaming ban- 
dits to loot and little to lake over. With 
no basis for power and nothing left to 
exploit, they'll fade with the civilization 
that breeds them. 

But where there are gardens there 
are settled societies and there is a threat. 
When societies have settled, raids have 
always been a threat and a reality. The 
granary and the storage house are still 
new to humanity. They're not things 
we're accustomed to ami they can be 
corrupting. We were never meant to deal 
._ with property and personal possessions 
-~ as we've created with settled society. So 
long as these things exist, that created 
side of ourselves that our own psyches 

- •■"areincapableofpredictingorcontrolling 
""-f/,.- may arise. 

I could always be very wrong. But 
our own history makes us far less pre- 
dictable than some of us would like to 
believe, flow future generations live wJJJ 
be based more upon how our societies 
exist rather than what we think they 
should look like. That is something we 
need It* consider. 

And that is also a practical concern. 
We need to be thinking about change in 
terms of generations rather than just our- 
selves. On a personal level, we could al I 
g0 feral, but the true 'test' of rewilding 
doesn't lie within ourselves and our 
lives, but with the next generations. 
Some of the questions we need to be ask- 
ing are about what wo will teach them. 



. yS> 

How will they grow up? This is possibly 
where we hove the most to le<irn from 
indigenous societies. It means, M base,* 
return to wildness and a return to our 
own instincts. For the next generation! 
it becomes even clearer that a primanfi 
concern ought to be about rebuilding) 
community and bringing civilizMijfl 
down BOOnCT than later. 

For any action we take, there will be* 
sequences. If we remain passive or at 
live, there will be consequences. Thef 
may not be much time to respond ai 
there may be no real way of tolling hovi 
much time there is. But we need to uifl 
derstand the reality thai has been creJ 
atcd, the reality that we continually tqM 

We need to understand what it m 
we've lost and what it is we arc losi 
We need to do all of this, and we need' 
act. Whether or not we ever wanted 
be in this position, whether or not w< 
acknowledge it, this is'ttuuxMlity. 

There is no promise of greatness 
There is no delusion ofa^Crfcct work 
beyond 'the collapse'/ There is easy 
hit ion. There is only u'S agfj the worh 
we help to create. 

The sooner we realize this, the bet- 
ter off we all are. 

Kewild. Resist 



This is a bit of a preview of topics and work in my upcoming book, tentatively 
| tilled Catalyst: the birth and death of civilization. Here these ideas will be flushed out 
and dealt with much more thoroughly and with more documentation. In the mean- 
lime, these are some good sources, though none art* any where near anarchist or 
anti-civilization in their orientation. 

■John Bodley, the Pourr of Scale: A Cloth)! History Approach. Armonk, NY: M.E. 
Mtarpe, 2003. Excellent global overview of the connection between population 
Wze and political and ecological consequence l-ikc all of Bodley's books* focuses 
bn the real impacts of growth in an accessible manner. 

* William Gitton, Overslwot: the Fxological Basis of Revolutionary Change. Urbona, IL: 
University of Illinois Tress, 1982, This is a brilliant and unfortunately overlooked 
evaluation of the relationship between carrying capacity and the inevitable col- 
lapse of civilizations. 

Tom Dale and Vernon Gill Carter, TopsoH and Civilization. Norman: University of 
Oklahoma Tress, 1955. Though long out of print, the influence of this book has 
twen profound. It looks M the ecological impact of civilizations and how the growth 
of society ends in the abuse and overuse of the land base it grows from loading to 


•Jared Diamond, Guns, Genus and Steel: lite Fates of Human Societies, New York: 
\\\W. Norton, 1999. Very popular book looking at various human societies and 
what caused thorn to either 'succeed' or 'fail*. ^ 

'Brian Pagan, Floods, Famines and Empcron; MhNirto and the Fate of Civilisations. 
New York: Basic Hooks, 1999* Comparable tojKamond's Guns, Germ* <*nd Steel, 
but focuses on the relationship between natural weather patterns and their rela- 
tionship to the collapse of civilizations. '^~r a - * 

;Richard Heinberg, The Party's Own Oft War htt&Jhe Fate of InduslrLd Societies. 
Gobriolfl Island, BC: New Society Publishers; 2010^ A recent overview of collapse 
and our social and ecological reality with some good coverage of theories on col- 
lapse with a realistic review of just what alternatives exist and if their Inability to 
Sustain technological industrial civilization. Unfortunately, the real conclusions 
have been brushed aside by his far more reformist and passive follow up: Draw- 

'David Stuart Anasazi America. Albuquerque: University of New Mexico Press, 
2(XX). An archeologist and anthropologist in career, Stuart offers an extreruely read- 
able and human understanding of Anasazi society and its collapse with constant 
connections to our own current situation. 

*Joscph fainter. The Cottofxe of Complex Societies. Cambridge: Cambridge Univer- 
sity Press, 1988. This is a very dense archeologicai overview of collapse and col* 
lapse theory, but a textbook on the subject- It has most of the shortcomings of 
specialized academic approaches and can be frustrating in its look at single cause 
theories regarding collapse, but Tainter's basic: marginal returns can be Widely 
understood holislically in ecological, swial, psychological, political, spiritual, and 
economic terms- 


sticks, stones 

"] wonder what it would foci like to kill mommy." 

Tins came from the mouth of a four year old child. Mot something I p 
rom the newspaper, but the child of a friend's friend. Your completely aven 
our year old American child. Smiling pictures, piles of toys, and loves fast food 
child I ve seen off and on since he was born. 

And he's hardly alone. hard|y s|u)cki fc 

lire same day I heard about that line wonders what's wrong with kids tht 
which I later found <mi wasn't a single days. Most people have their theori 
bought or bad mood but an everyday lack of strong morals, weak educat 
opic), J heard about another friend of a system, or hell bent right wing pare 
friend schild. Ousoneisnine yearsold bleeding heart liberal parents, n 
and duct taped a butcher knife to his enough good ol' fashioned ass whippi 
hand and ran around trying to slash ev- not enough therapy, lack ofat.ention, t 
cryone. H.s parents hide food and drinks much T.V., too spoiled, and so on 
becausehesh,.sandpissesin.hem. An- It's become an all too familiar tc 

other average American kid. and rarely do people have enough ti. 
vii p .°.u n< !" g .*<«** ' llrtnc don't or attention to actually try to chan 
kill. But the line between thought and things (short of violence or anger) Opi 
acton is becoming easier to cross. It's ions, of course, don't always have a I 
becoming easier to kill But the issue isn't of meaning. Unfortunately sedatives 

about being more psychologically pre- 
pared to kill. It's about being psychologi- 
cally separated from life and reality. 

If these four and nine year olds 
aren't convincing, you probably don't 
have to look very far for much more of 
the same. Two years ago, in this area. 

nd they're much easier to come by. Uul 
no matter how the problem is or is noi 
dealt with, we all know that there's 
problem. But it's always 'their kids' or) 
'those kids'. We all know how to lookj 
the other wav 

sixteen year old boy killed his brother We all know how miserable modem life 
lammcr and went to a school can be. Knowing this is a full time job, 

dance. Now he's a child in an adult 
prison who is considered hopeless. 

If those stories make the local news 
anymore it can be surprising. 

Lei's face it this sort of thing is 


literally. We can talk about the problems 
of civilized, highly technological living 
and safely fall back into the passive ni- 
hilism that things aren't going to get bet- 
ter so we just have to make the best of it. 


lake! give back. (For a few examples of ing to orient ourselves to the pseudo-re- 
pninls-of-cntry when it comes to possible alilyoftheU-clmologicalrcRimeand Ihe 
'connections with indigenous peoples various Hessodetytelb us about wbowc 
\ KV: www,, are. Now is tlw lime for us "working people" lo learn to play again— to learn, www.survival- how to play with our fellow humans and, 
In addition, we can 
help to facilitate the same 
process on the l*md itself 
through support for vi- 
sions like the Wildlands 
Project (see, pick up 
the magazine "Wild 
l^rth", and mid the book 
"Rewilding North 

America" written by 
Dave Foreman), Then as 
more wild land opens up, 
more space is created for 
more neo-primitive safe- 
havens. In this way, rewilding the the ancestor* once got caught in a trap set 
IVoplc will support rewilding the Und shy their own minds and briefly frit front bat* 
and rewilding the Und will support jinec, They tell of how much suffering ami 
nwilding the People, confusion this all caused, ami how Mother 

Lastly, I'd just like toemphasize that Earth scolded them lutrsitlyand Am lovingly 
the way I see it rewilding is not about ted those first feiv seekers— those tcho xeere 
what wo think or what opinfons wo hold, truthful if humble enough to accept Her 
It is about re-learning both playful and scolding— back into the Circle of their Rcla- 
respectful ways of seeing and ways of tions* 
being within our most basic relation- 
ships— right now. It is about re-orient- Anyone inspired by these thoughts can 
ing oursdV69 to the ever-present reality email me at: 

of our wild Earth Mother and our deep- red wolf ret urns&hot mail, aim 
est intuitive selves— rather than con tinu- 

- v_ ■ 

all our Wild Relations. 
Right now wildness is 
playfully returning 
everywhere. ..will you 
come outside and play? 

Generations hneseen tah 

furies pass, pert»p6 millen- 
nia, since the particular Sf 
peculiar Friday that Opened 
this story. The People live 
wild as they seem always to 
have done— indeed, as all 
Life seems attvays to hair 
done. But the elders occa- 
sionally tell stories (usually 
when a youth is about to 
embark on the passage into 
adulthood) of how some of 


Woodchucks dig quickly, excavating up to 700 lbs. of soil for a burrow. 
The sound level of a Spring Peeper call al 4-8 inches is 110-120 decibels. The sound 
evel of a Jet engine at 70 yards is 120 decibels. The sound level of an average convers- 
ion is 60 decibels. 
Coral mushrooms do not grow underwater. 




£Mmantle fptofiath^ 

Derrick Jensen 

(NOTE: This is taken from Derrick's upcoming book. Endgame, which will be ! 
this fall on Seven Stories Press.] 

What do we do with the fact that no matter what we do, we're involved in ma- 

l : or now, I've got an answer. If you've obvious, go rip up asphalt in vaca: 

gotten this far in this book or if you're parking lots to convert them to ncigJ 

simply anything other than entirely in borhood gardens, go teach people hoi 

the sense that we probably agree that toidentify!ocaIcdibleplants,evenin 

civilization is going to crash, whether or city tesfuxially in the city) so these pcop] 

notwehelpbringthisaboutlfyoudon't won't starve when the proverbial s 

agree with this, wr probably have noth- hits the fan and they can no longer hea< 

ing tos«iy to each other (How 'butitlhem off to Albertson's for groceries. Set ui 

Cubbies!), We probably also agree that committees to eliminate or if appropi 

this crash will be messy. We agree fur- Mo channel the (additional) violence thi 

ther that since industrial civilization is might break out. 
systematically dismantling the ecologi- Wctfeect it all. We need people 

cal infrastructure of the planet, the take out dams, and we need people U 

sooner civilization comes down knock out electrical infrastructures. W< 

(whether or not we help it crash) the need pet>plet5protest and toehatnthcin^ 

more life will remain afterwards to sup- selves to trees. We also need pcopli 

port both humans and nonhumans. working to ensure that as many peoph 

//you agree with all this, and if you as possible are equipped to deal with the] 

don't want todirty your spirituality and fall-out when the collapse comes. W« 

conscience with the physical work of need people working to teach others] 

helping to bring down civilization, and what wild plants to eat, what plants arc] 

jfyour primary concern really is for the natural antibiotics. We need pcop 1 4 

well-being of those (humans) who will teaching others how to purify water/ 

be alive during and immediately after how to build sluOtere.AU of this tan look 

the crash (as Opposed to simply raising like supporting traditional local knowl* ^ 

this issue because you're too scared to edge, it can look like starting roof-top 

talk about the crash or to allow anyone gardens, it can look like planting local 

else to do so either), then, given, and 1 varieties of medicinal herbs, and it can ] 

repeat this point to emphasize it, that look like teaching people how to sing, 
civilization is going to come down any- The truth is that although I do not 

way, you need to start preparing people believe that designing groovy oeo-vil- 

for the crash. Instead of coming to my lages will help bring down civilization, 

shows and attacking me for stating the when thecrashcomesj'msurolobefirsl 

In line knocking on their doors asking when they're large-scale and coordi* 
lor food- nated The infrastructure is monolithic 

IV>ple taking out dams do not have and centralized, so common tools and 
» responsibility to ensure that people in techniques can be used to dismantle it in 
homes previously powered by hydro many different places simultaneously if 
know how to cook over a fire. They do p o s s i b 1 e 
however have a responsibility to support By contrast, the work of renewal 

Ihe people doing that work- must be local- To be truly effective (and 

Similarly, those people growing to avoid reproducing the industrial in- 
medicinal plants (in preparation for the (restructure) acts of survival and liveli- 
nutofcivili7>ition)donothavearespon- hood need to grow from particular land 
Mhility to take out dams, lltey do how- bases where they will thrive. People need 
fcver have a responsibility all he wy/«sl tocnterintoconversation with each piece 
lo not condemn those people who have of earth and all its (human and nonhu- 
Fhosefl that work. In fact thoy have a re* man) inhabitants. This doesn't mean of 
sensibility to support them. They espo- course that we can't share ideas, or that 
* fatly have a responsibility to not report one water purification technique won't 
them to the cops. be useful in many different locations. It 

It's the same old story: the good does mean that people in those places 
thing about everything being so fucked need to decide for themselves what will 
is that nop "[j work. Most 

T^T^C^CC £>/*"! important of 
' ^ : -^ ^ : v _ _, a ||, the water 

in each place 
needs to be 
asked and al- 
9 lowed to de- 
cide for itself. 

up is tnat no 
matter where 
you look/ there 
i* great work to 
be done- Do 
what you love 
Do what VOU 
can. Do what! 
best serves you 

land base. l\t ^^^t^^^^ 



* nonprofit' iiTOjrr*etiof»«Y/arni-oivili**tiori 


*a project w 
otter a *clecticr. of book* lima *J*J pA»phf«^ fcoj* 

took diitrit^jtloo at*1 pub 

* of book* » 
oa 4 <miqu« of tfcd totality 

tt'pc *wd publications 

need it all. 

doesn't mean 
that everyone 
taking out cUm 
and everyone 
working lo cul 
plants an 

working to- manifest in this one small place. The cell 

ward Ihe same goals. It does mean that phone tower needs to come down. It is 
if they are, each should see the impor- contiguous on twosides with abandoned 
tancc of the other's work* parking kits. Those lots need tocomc up. 

Further, resistance needs to be glo- Gardens can bloom in their place. We can 
bal. Acts of resistance are more effective even do our work side by side. 

<£**lf ftV Ovpt* Unfit* £\-'w*+ » 
Ov+> «^*C- H t*+fr>?* A&*vM*+ 


r«xNcc*ur>j titles I've 

^ i^MiWHf^ y wn , hinkinB 

lot again 
ibout the cell 
ihonc tower 
chin d 
Safeway, and 
see iH) w how 
hese differ- 
ent ap- 

u> w ** 30Umt$$4 &**** 

14V:« CWdiwn Rwd 

Leeds LS6 1U. UK 

r o-pressfrd^i i*eupr*t 

- - * . 

** .-■•*-. 

into valuable lessons when properly re- 
ceived. We can begin opening space for 
this by purchasing small plots of land 
near national forest and wilderness, or 
by living nomadic lives while squatting 
on national forest land. If the Land is 
purchased, it can be opened up for fel- 
low primitives to stay there long-term or 
as they pass through the area. People 
can hunt, fish, gather, trap, & camp on 
public land, while being loosely based 
on private land as needed. Ifasquatter's 
camp is erected in the national forest, its 
location can be made known through 
informal networks so that hospitality can 
be extended to those who might like lo 
come & live there an well If we had a 
network of these safe-havens around 
North America, an informal circuit of 
nomadic or semi-nomadic bands could 
form & learn to live in nco-primitive 
ways with active support from each 
other. Such support would then tend lo 
build strong bonds of spiritual kiaship 
that could be counted on in a crisis. (I ; or 
examples of people already forming 
communities and /or engaging in holis- 
tic primitive-living activities see:,, 
www., and 

One Additional idea for neo-primi- 
tive living that 1 think is worth playing 
with is the possibility of using small 
primitive sailboats and 'squatting up and 
down the coastline and on offshore is- 
lands (Umiak skin-boats are one type of 
boat that could be used, see, and 
umiak, adventures.html). The coastline 
of the Pacific Northwest from northern 
California to Alaska seems particularly 


well suited to such and endeavor. TT* 
Gulf of Mexico, the Caribbean, and thfc 
coastline of the Baja of Mexico may off J 
serious possibilities as well. 

Also, these ideas arc not just f<fl 
those of us living in "first world" NoiJ 
America. While traveling in GuatenuT 
and Belize this past winter I foundf 
number of areas where these idcascouli 
bo put into practice. I also encounter 
people who had been working on coi 
munal permacullure sites in Costa 
(permaculture is another potential! 
good area for neo-primilive experii 
tation, for m< 
info). "Forest Gardening" appears 
have good potential for those interest 
in neo-primitive living in areas whci 
land is light, see the books "Forest Gz 
dening" by Robert Hart and "How 
Make a Forest Garden* bv Fatri< 
Whitefield). _ 

Once established, these safe-havi 
can hopefully become a place where fl 
respectfully ask the Spirits of the Lai 
to rc-createour efia racter as people on< 
again. Our primary teachers need to I 
our Wild Relations and Mother Eai 
herself. I lowovcr, wo can also respectj 
fully follow the lead of many America 
Indians who are rc-connccting & u 
riving their Old-Ways, though w< 
should be cautious & sensitive to the) 
risks of cultural expropriation while veiw 
luring into this area. 1 lopefully, we want 
to get in touch with our own hearts] 
enough to honestly re-create OUR OWN 
authentic Earth-based cultures, not just 
steal from Indigenous Peoples as civili-j 
saltan has always done. The operative 
principles here need to be respect and 
reciprocity— give back to native peoples 
& build bonds of solidarity based on 
common struggles and needs. Don't just 


tf< iblom of peak oil The modern indus- be 201 2. 

(Ml economy basically turns oil into So what do we do with the knowl- 

ftod— in fact, it turns oil into nearly cv- edge that civilization cannot deliver on 

Srvthing we need for life— food, trans- the future it tells us wc must sell our 

K-rtation, clothing, shelter, heat, etc. present for? Quito simply, we opt out of 

[Tin- growth of our global economy is the rat-race and its false 401K-promiscs 

'iiNiiingcnt on pumping more and more and start living our wildest dreams now. 

Reap oil out of the ground year after We get together, cut out the middle-man 

hur. However, such growth does not (i.e, work-for-pay) and learn to live di- 

Conlinue forever when it is based on the welly from the land. We begin to align 

availability of a noivrc- 
ju-wablo resource- Global 
oil j>roduetion is near the 
Verge of peaking, and 
once that happens the 
growth of the global in- 
dustrial economy will be- 
gin to reverse itself into 
precipitous decline (see,, and 

I read "The Parly s Over: 

Oil, War, and the Fate of 

Industrial Societies" by 

Richard Heinberg for 

more on this). 

Put together the three 

factors of; »1 the onset 

once again of a radically 

ourselves with the playful 
forces of nature and the 
returning flow of wild* 
ness. We enable this wild- 
ncss to return in our- 
selves, in our communi- 
ties, and throughout the 
earth— both in small 
cracks within civilization 
and in larger tracks on the 
edge of civilization. We 
then create opportunities 
for others to follow with 

': UMS the spirit of our au- 
thenticity and wildness 
becomes contagious. 

-How do we do this? 
First of all, we need to be* 

, gin opening space for 

unstable climate, #2 industrial mono- people to come together & learn how to 
crop agriculture's precarious lack of ge* live in direct, unmediated, and neo- 
netic diversity and inherent primitive ways. People need to be given 
unsustainability relative tosoils, disease, the chance to re-acquire a taste for the 
insects, and weeds, and A3 peak oil, and experience of an authentic, intimate & 
you get a recipe for not only the end of sharing relationship with eachothcr, the 
the "age of com", but the end of modem Land, and it's Wild Life. And since 
industrial agriculture worldwide, Cer- breaking free from domestication can be 
tainlv such a collapse is not going to hap- a highly challenging long-term process, 
pen ovmught— in fact it will likely take we need relatively safe, supportive 
decades, perhaps even a century, to fully places where we can come together and 
play itself out. However, thebegtnning sharcboUUhejoyofoursuccessesaswell 
of such an end is certain to be right as the heartbreak of our failures. Fail- 
around the corner- and if any credence ures and setbacks will inevitably come 
is given to prophetic Mayan sages, the from engagement in any serious adven- 

"r* ^ 


■- ■ 

date for entering that turn may very well 

hire of spiril, but they can be transformed 

fl*&UM^ r^^ J#r tJu- s^ISU^vl. 

If there was a primal warrior ethos, it would be: prepare for the best and train 

the worst 

We know civilization is collapsing. We know that it is only a matter of tim 
before it becomes clear that we're well past the point of no return. We know I 
are Changing quickly, and those changes will become more apparent MOner t 
later. We know this, but we do not and can not know exactly how the process 
collapse will meet its conclusion. We all have our ideas and our ideals, but none 
us know. 

St) if Civilization is collapsing, then going feral and removing the barrie 
we need to be doing more than just talk- There is no distinction betw 
ing about it. rcwilding and resisting, because the t '• 

Most of us hope that there will be are intertwined with the fate of o 
conscious turn away front civilization, world, (Ik fate of our communities, a. 
We hope there will bo a quick and easy our own fate. It is about connecting wi 
transition where we all act according to our world while understanding the i 
what our bioregions dictate. We hope ality that we're bom into. It is about u.„ 
that the population will stabilize through derstanding the interconnectivily of alj 
choice rather than necessity. Ufe and the threats posed by the civilizJ 

And these tilings might happen. In ing machine." 
some places, these things are happening. There is no set program or movc^ 

But this is only on a micro-scale. ment. It flows around self exploration 

The large scale is a much more com- and momentum, around the fulfillment 
plicated picture. And whatever happy of being as opposed to those who fulfill 
ending might finally arise may be a long orders. So what the primal war might 
time m the making. I think there is no look like in effect for you will always be 
doubt that things will be getting far different than what it might look like for 
worse before they get belter. It is because me or anyone else. But the primary goal 
of this that I emphasize the importance is the same: to rewild our lives and our 
of recognizing and acting on our own world. For some, that might mean far 
roles within the collapse of this global more physical resistance while others 
civilization. It is becauseof this that I say focus on more mental resistance. Some 
we need to ready ourselves for the best might focus more on rebuilding commu- 
andworstcasesa-nariowliilebeingpsy- nitv while others might focus on under- 
chologically prepared to deal with cither, mining the civilized anti-community. 

The primal war is about Some will spread awareness while otli- 
undomesticaling our lives. It is about WSWillteardownpowerlincs. And some 


will do all of the above or any mixture them blown up and framed for you. It 
1 ( | H>m means recognizing subtlety, distance. 

Where your energy flows isn't nee- and being open to the way other life com- 
AMirily the issue. AM of these things are municatcs and reacts to your presence, 
necessary and all are intertwined. And You have to expand your general aware- 
while the lived war against domestica- ncss. That serves practical purposes as 
lion might mean something different for much as it does spiritual ones, 
all of us, there are certain areas where Now, you can read so much about 

we could all benefit how to start thinking for yourself, and 

Whether we seek nothing less than there ore some excellent books out there 
a full life beyond civilization or focus (Tamarack Song touches on this subject 
nu>recxplicitlyonthedestr\Ktionofcivi* in nearly everything he writes and has 
lUation, domestication has taken certain some excellent books on the subject with 
primaryaspecttofourUw»lromus.W« suggested ways toopenyourawareness- 
have nothing to lose and everything to Checkout for more on 
iMin through working towards those. I'm that.), but general awareness is some* 
Interested here in laying out what I see thing that can't be taught, only learned. 
as some of the more heavily effected ar- Just the same as you can take someone 
easofourlivesandsomeconcrcte things to the woods, but you can't make them 
we can do about it: love them. Nor should you really try, 

genuine experience can only come from 
OUR LOSS OF AWARENESS within. But this takes time and it takes 

some effort. And it's not the kind of thing 
We're used to living and flunking in cit- you can really do in the city (Being aware 
ies. While we'e* constantly at a highlfek in a city ■* a talent of sorts, and can be 
of everything from being hitby cars, elec 1 "' beneficial for more clandestine reasons, 
trocuteii, chemical spills, having things but honestly 1 find cities and controlled 
drop on us, or what have you, we are environments to just cause a sensory 
surrounded by the structure of conve- overload and shut down. One of the few 
nience: wc are involved with only as decent Tom Brown Jr. books actually 
much as we have to be and physical and deals with awareness and evasion in and 
mental mediation keeps us from bring out of the city.). 

aware of our surroundings. We've got With all this said, I do have some 

high tech shoes, smooth concrete, lines suggestions for spreading your aware- 

to follow, linear paths left by buildings ncss, All of them require being in wild 

and roads, and traffic lights. The effi- or rcwilding places, preferably as far 

cfency of B convenient and contrived from the noise and pollution of cities as 

place simply requires that you eliminate you can and where there are more noiv 

Ihinkingandhewthestructureofthecity human animals lhan humans. When you 

has been most successful walk around, pay less attention to what 

Existing in wildness, or simply be- is right in front of you and see if you can 

ing at all, means that vou have to start expand your vision and awareness to 

thinking for yourself. You have to be your peripheral vision. As you walk, 

aware of vour surroundings and learn take your time and leave behind your 

how to take them in without having schedules. Follow trails and ditch the 

siccus iKArrt)R NO 4 73 

ing collapsed during oneof the more sig- 
nificant abnormalities in the climate 
record of the last 10,000 years, ft would 
stand to reason then, that the old Mayan 
sages may have had particularly good 
insight into how climate is capable of 
undermining civilization. And while a 
relatively minor climatic blip during the 
last 10,000 years was successful in un- 
dermining Mayan imperial develop- 
ments, it did not prevent them from cul- 
tivating their primary agricultural staple. 
What is on the horizon just might, how* 
ever. Recent developments in the field 
of paleoclimatology have given scientists 
a radically new picture of our barth's cli- 
mate history. The orthodox view of the 
last hundred years was tliat the Earth's 
climate lias been and will continue to be 
characterized by stability. This was 
based on the outdated understanding 
that past climatic change had happened 
slowly, with minor blips taking hun- 
dr^dsif not thousands of years and ma- 
jor changes taking tens of thousands if 
not hundreds of thousands of years. 
Discoveries in the last decade have re- 
vealed- that stability has actually only 
characterized the last 10,000 or so years 
of Earth's history (the period in which 
agriculture developed). For the 100,000 
years prior to that, the Earth's climate 
continually underwent wild swings, of- 
ten on a time scale of mere decades (for 
more on this, read Richard B. Alley's 
''I he Two-mile Time Machine"). Such a 
climate made the development of agri- 
culture impossible, and a return to such 
a climate would seriously undermine the 
practice of agriculture worldwide (for 
more on this, read Brian Fagan's "The 
1-ong Summer" and "Hoods, Famines, & 
Emperors"). In olher words, the last 
10,000 years of Mother Earth's "domes- 
ticity" have been a relatively brief inter- 


hide in the life of THE archetypal "wj 
woman". If theliarth'sclimateg<xswfl 
again, it will very likely take- us withttj 
In fact, the Mayan practice of fantl 
ing is far more stable and climate*rc$fl 
ienl (due to the use of a diverse blendfl 
hardy heirloom varieties of coin) thai 
what is being practiced by countrifl 
dominated by modern industrial ag9 
business. Modern hybridization <md 
mono-cropping have seriously undtfl 
mined the genetic diversity of man 
stream global food crops to the extern 
that all of our core agricultural staph* 
are essentially endangered sptvies from. 
a genetic diversity perspective (seechapl 
ter seven of ''Earth in the Halance"by Aj 
Core for more on (his). Since it is tifl 
genetic diversity of a species' populatiofl 
that enables it ;<> adapt to and survivfl 
changes in its environment, modem 
mono-crop farming prat tiers ,ire a MinJ 
recipe (or disaster when set against lam 
possibility of an unstable future cttifiaW 
In addition, we are already beginning H 
see diminished returns in terms of oun 
agricultural technocrat's ability tocoiB 
trol disease through antibiotics, thcH 
ability lo control bugs with chemical in 
secticide, their herbicide's ability to con 
trol weeds, and their chemical fertilizer's 
ability to restore the soil. Soil depletion 
as well as plagues of resistant weedSj 
bugs, and disease are all on the near hoj 
rizon for modem agriculture, just as thcjl 
have plagued farmers in the late stages! 
of every civilization throughout history) 
Genetic engineering and chemicals cai 
only forestall the inevitable and will ul- 
timately make the return to balance thai 
much more violent & traumatic for al 
those involved. In olher words, if Mayan \ 
agriculture goes down, you can bet Con- 
Agra™ is going down. 

On top of this, we add the looming | 


imv -I've encountered many of Ihem 
Ellon* the edges of and within the am- 
ines of farm fields, towns and even m.v 
]|or urban areas. I've seen red foxes slip 
through the streets of Denver in the late 
pening hunting for housecalsand steal- 
ing from dog-food dishes. I've hunted 
l,* hogs (once domesticated pigs 
brought over by Russian settlers) and 
gathered wild figson abandoned home- 
n.-.uis in northern California (from trees 
planted by the same pioneers who were 
sponsible for extermi- 
nating Ishi's people). 
During the past four de- 
des Buffalo have been 
u-tunung to various areas 
ot the plains with help 
from their American In- 
dian allies. Grey wolves 
«e now reluming to ar- 
eas from which they were 
once exterminated— new 
yghlingsare occurring in 
'tViith.norlhem Colorado 
and northern Wisconsin 
,is wild populations ex- 
i, tend their ranges further and further 
south. KcdVVolvesareretumingtosmall 
' enclaves in the south-eastern forests af- 
ter enduring more than two decades 
when their only surviving members 
were doing so in captivity. 

Now mv point is obviously not to 
^ay thai all is fine and well here on plane* 
kuth— because of course, it isn't. The 
environmental devastation wrought by 
modern industrial civilization is readily 
observable and should be obvious to 
anyone who lias honestly lwked into the 
mailer. My point here is merely that 
AespiU the industrial machine's relent- 
less holocaust, wildness has not surren- 
dered nor is it on the retreat— in fact, il 
has never been on the retreat (being 


beaten back is not the same thing as re- 
treating). Wild-Life continually springs 
from the cracks and fills every void avail- 
able to it because it is essentially at play. 
And so similarly, human re-wild ing can, 
and should be an essentially pro-active, 
playful and joyful process. While nearly 
all leftists and most anarchists tend to 
nwl to even' crime perpetrated by those 
in power, Wild-Life Lives. 

Wildness returns because it is the 
way of Joy, the way of Kinship, and the 
way of Spirit. Wildness 
returns because it IS the 
Circle of Life and death— 
.1 is life worth living and 
death worth dying— and 
more life springing from 
each death. In a land of 
domesticated, stagnant & 
wasting spirits, wildness 
returns because it is Life 
; at its mos' essential and 
vital — it is Life in the 
Raw. It returns because 
n a land dominated by 
make-believe and illu- 
sion, it is Real. It returns because it is 
always here and it is always n oto. 

And I believe the signs of the times 
are that wildness is getting ready to re- 
turn tllC, TIME and IN FORCE. The 
Mayan calendar indicates that -the age of 
com will come to an end in 20 12. What 
is the age of corn in the Mayan version 
of history? The age of com is «he age in 
which the Mayans live by agriculture- 
cultivating their primary food source, 
which is maize. What could bring an end 
to the age of Mayan agriculture? Two 
words— climate change. The Mayans 
have already experienced significant 
civilized collapse due toi climate 
change— the end of their classical period 
of powerful kings and city-sttatc build- 



map and compass. If youseeadeer trail, 
lake il for a while and Iry to squeeze 
under the brush as they do. See what 
they've beat chewing on and what else 
lies around. 

Tracking, I believe, is the best way 
10 really expand your awareness- That 
is tracking as the art as opposed to the 
science. Thai requires that you look at 
the whole picture rather than just read 
and compare tracks, scat and gait. If you 
want to expand your awareness, don't 
simply process and 
store the informa- 
tion you see, you 
have to take it in 
and put yourself in 
the position of the 
animal you've been 
tracking. It teaches 
you about the ani- 
mals around us bv 
walking through 
their life. You learn. . 
a lot this way, and - 
typically see far 
more than you 

could any other way. I've learned a lot 
about the complexity and beauty of life 
after being tricked by the intentionally 
confusing trails of red fox. There's a lot 
on tracking out there, but I really iden- 
tify most ivith the way that Paul 
Rezendes, his student Mark Hlbroch, and 
Tamarack approach it: as awareness 
(look in the reviews section for recom- 
mendations). The point is rarely to find 
an animal as opposed to simply under* 
standing its life. 

Tracking is just one way to under- 
stand the world around you. And it 
breaks the naturalists' position as ob- 
server by making you a participant in the 
world, litis is a vital step. Simply enjoy- 
ing Ihv ambiance of the forest or thescen- 


ery is nice, but isn't exactly a direct] 
to reintegrating yourself into wildnc 
Take the initiative, get some field guk 
and team about the plants and aniv 
Become rooted in your biorcgion. 
this takes time, but it is an imports 
step. Watch the growth, flowering,: 
ing, death, and regrowth of the plant 
l-earn when and where vou can find * 
tain plants. Challenge yourself and \ 
for how life interconnects. Play in 
mud, sit silently for hours, be ready 

cancel your plai 
when you stuml 
upon another aj 
mal that's allowi 
you to see it, I< 
how to see, sm< 
and feel the wort 
around you and' 
joy it. That's hot 
life was meant t< 

strict revolutioi 
ies oi 

might see this as mindless play that isn'- 
destroying civilization. In a sense, they're! 
right. It doesn't have the same effect as 
toppling power lines, but it does some- 
thing just as important:: it builds the 
deep connections to the world where a 
true hatred of civilization and urgency 
to destroy it and pull people out of its 
grasp comes from. Simply put; if we 
don't learn about life, then well never 
be able to defeat what is threatening it 
and even teSS likely will we be able to 
live without it. 


Our health is wretched* That should be 
nothing shocking or new, but that 


main it any less Important. Wo portant and easy to talk about because 

»«• meant tocat a diet rooted in our way they grow over so much * Uw world, 

hi l.vine. That means a diet with a lot of But greens are almost always seasonal 

^nation, seasonal changes, periods of and only a part of a larger diet, if we* ro 

itl.ntv and periods of less, and livingaswUdpeoples.wercgoingto bc- 

iuaptivity. That's a diet that matches the eatinga larger mix of foods: from a hu. g0 
ru.m.idic life that our bodies evolved for number of animal and insect lite to the 
{pi nourish in. '"any (highly nutritious) mushroom 

The icxxl we eat mirrors our convc- that grow, but also we need to be think- 
nient and efficient reality: westrip down ing about 'hidden' food sources like tx,. 
Kulritton to the bare bones of necessity bcrs that play a large part in most ,nd> g . 
«id assume thai what we put together cnous diets and nuts, 
through artificial and isolated vitamins, A part of changing the t> [* ol food 

minerals, and so on is just as good as we eat also means changing ,U« way We 
what they're simulating. We're slowly think about food. We think 3 mealx a 
learning 'that we're dead wrong, day, usually dinner being the argent. 
Steadied grains, factory farmed meats. While a lot of indigenous diets have 
ernetically engineered crops, sugars, the cooked food, the more nomadic the uo- 
whole lot of our diet is about making us ciety the far less you're likely to find p><>- 
lull and giving us only enough energy cessed foods Simple stews are un.v V r- 
lo go through the mindless motions of sal, but most food is eaten r.v, or roasts. 
work, leaving us feeling powerless and While there are meals and often feasts, 
unmotivated to do anything about our thebulkofwhaliseateniseahn like We 
situation and tospend more money than eat snacks: a bit here and then., its ; in 
we make" adaptive way ofeating: cat whenybu- rc 

Ourbodies are starving even when hungry and there's food around or g0 
our stomachs are full. We're given filler out and find something wl*n you re 
to keep us running. Mumford long ago hungry. That's not to say most in d lR . 
noticed that the original machine was enouS peoples necessanly eat less: th cy 
comprised long before tend to eat as much or more .out thcy 
the tools and machinery that they pro- eatdifferently.Andsomeday.hopefully, 
duced. Modern food and medicine is our so will we. 

eaiuvalentofoil:itkecpsusrunnin S and Diet means everything tor health, 

temporarily fixes our problems, but no Nearly all diseases that we face now a re 
machine is ever expected to run for very the products of domesticated living ar,d, 
lone We're easily replaced, so mainte- more recently. Industry. Diseases require 
nance is kept to a minimum. a large sedentary population so that 

Toundoourdomcstication,wehave what starts as a minor virus can be 
to start ealing differently. That means passed back and forth through One 
incorporating wild foods and learning population until ft mutates into *on le - 
about wild medicin.iLs.Weneed to think thing threatening. Nomads leave tn m 
different^ about wild foods. There tends waste behind them and cut mil a inuju. 
to be an (often times satirical) emphasis bcr of potential sources for would bedi s . 
solely on wild greens and plants like case.Ourbodies.overlimc.aoapttoo ur 
dandelions. Sure enough, they are im- surroundings. For example, what r , 



and sound of s/iontaueous laughter tells me 
thai my camnmiites ore already back from 
Iheir day's activities- I sit with them fa a 
circle around lite fire where we sliarefood as 
twit as stories of our day's adventures, joys 
and hardsliips. Shortly after dinner, weird 
down for the night and my thoughts slowly 
fade into Dream-lime. . . 

I am sometimes asked— what is the main 
difference between civilization and wild- 
ness? My most succinct answer borrows 
a bit from the words of Bob Black in his 
essay 'The Abolition of Work". To put 
it bluntly— civilizing is serious work. 
Wilding is serious play. 

The ramifications of this are pro- 
found and far-reaching. 

Doing work (ie- "forced labor") re- 
quires that we Subdue our deepest incli- 
nations— tha t we act contrary to our own 
innate will. Every moment that we 
spend working, one part of our psyche 
must maintain control over all the other 
parts who wish that we were playing 
instead- In fact, one of the most preva- 
lent desires in our society is to either es- 
cape work— say by winning the lottery 
or retiring, or to somehow reconcile 
work and play— US get paid for doing 
what we love and feel i:> deeply impor- 
tant. Some in our society arc able to re- 
alize such dreams, but most are never 
able to do so — instead, they struggle 
with the various yokes placed upon them 
by societies numerous bosses' until their 
spirits finally succumb and lose vital es- 

The same principle is found in the 
dynamics between us and ever)- other 
creature drawn in to the civili/.ing pro- 
cess. Every moment that we labor to 
subdue the earth, one part of the ecosys- 
tem (us) must maintain control over all 
the other parts (animals, plants, insects, 



bacterid, as well as various powers . 
forces of nature) who wish tha t we w< 
all playing together instead. If we» 
(or even just slacken) our constant ef 
to maintain control over our cnvii 
ment, then life goes back to playing, 
is only through constant inputs of i 
sive amounts of energy that civilizal 
is able to keep the natural tendenc 
life on planet earth subdued 

What this all means for the big 
lure is that the civilizing process is. 
to rowing upstream, whereas 
rewilding process is akin to flowi 
downstream. Just like water, natt 
flows into open space— and civilizati 
destroys far more than it creates, wl 
is to say, it opens space. So, just ^ 
ter always naturally flows downstr 
rewilding is always happening — ev> 
at only the most subtle levels. Ants, 
roaches, mice and rats begin re-inv3 
ing suburban homes almost as soon 
the exterminator leaves. Weeds (mc 
of them edible) spring up in lawns ii 
mediately once herbicides ar« 
lawnmowers are no longer appli 
Agricultural fields sprout weeds just 
quickly as do suburban lawns and attn 
"vermin" even quicker than subui 
houses. Clear-cut forests re-grow thei 
selves with equal tenacity— in fact, thi 
five small wilderness areas of east Te> 
{where ! sit <is I write tl\is) were all cleai 
cut less than 100 years ago* And tlw 
North WOOdS Of Wisconsin (where 
spent a year living in a primitive camj 
in the wilderness) was almost completely! 
devastated to build the city of Chicago] 
just over a century ago. At this moment,] 
wild animals are continuing to invade] 

farms and cities— North America's] 
white-tail deer, cottontail rabbit, raccoon,] 
red-fox and coyote populations have 
been on the rise during the past cen- 


U'< Friday afternoon and I'm doing paperwork in my cubicle— filling out the dozens of 
forms needed bymyboss to prow to the administration that I'm doing the job theypayme 
lr III reality, all the papers prove is that I spent most of Friday doing paperwork m my 
t td'icle Glancing at the clock on the wait, I notice that the workday is nearly over— 
another week has passed and it's time for the weekend. On the bus ride back to my apart- 
matt I think about my plans for tomorrow. 1 fantasize about getting out of the etly and 
maybe Ming camping. Mv tltoughts carry me away from the bump & jerk of the bus and 
Its faint mix of diesel -fumes and ivople-smelts to the last time I sol around afire with 
tr„nds. brathed fresh air & woodsmoke, slept out under the stars, and atooke to a sunrise 
heralded by birdsong. My fantasy ends with the memory that 1 promised my best friend & 
Ins wife that / would help them MOW this Saturday. Tliey have a big apartment and lots of 
stuff, <o it tvilt take awhile. On the walk from the biisjtopjo my apartment, I stop at the 
grocery store ami buy a frozen pizza and a six- } xick ofWcr. Uter, the slight twinge of 
winy discomfort I experience in the silence of my studio fs'quickly subsumed by the flick- 
ering light and canned laughter coming from my TV and the slight buzz entering my 
brain as' I finish my third beer. During a commercial break I hit mute on the remote control 
and slare blankly out the windowand into the distance. I find myself thinking... just what 
is Reality? What is the Truth of my Life? 

It's years from that particular Vriday and gather some wild greens (milkweed, 
f though i km my idea what day of the WCtk nettles & burdock) to accompany thefisli. I 
and no reason to care). I'mfifJiing along the notice tracks in the soil telling me that Black 
Short of a glassy lake surrounded by deep Bear has passed by this meadow today. My 
meumtst. The sun is tracking low across senses heighten in response la this new 
the western half of the sky and I'm starting axeareness, and I notice more signs that tell 
to feel a slight hunger u-liich tells me that me what Black Bear was eating today. Other 
it's nearly time to rejoin my people far our signs in the trees tead me to spot Porcupine 
evening meal. Myuillow gathering basket lounging in a nearly Hemlock, lazily munch- 
iontai'ns five good-sized panfifh caught to- ing on a branch. In the distance. I liear the 
day, one for each of us. On the way hick la call of the loon. Abit later. As I approach 
(amp, I stop on the edge of an open meadow our lean-to sltcttcr the smell of uwxismoke 


cauSO sickle coll anemia among descen- 
dants of UpfOOtod Africans is what kepi 
their ancestors from catching malaria 
which spread even further through glo- 
balization and the culling of forests 
where soil and above ground water sup- 
plies sat in the sun creating breeding 
grounds for the mosquitoes that carry 
mala riii. 

A number of diseases are similar to 
malaria: they only became real issues 
when massive populations became ox- 
posed to them and spread through glo- 
balization and expansion. That's not to 
give the impression that people are iso- 
lated, but most of these conditions can't 
keep up with a walking pace over a far 
enough distance to really spread. What 
starts out small only increases with 
population. Cities breed disease and cre- 
ate something far more potent than any- 
thing ever imaginable beforehand- That 
is why the diseases brought upon indig- 
enous peoples over the last five centu- 
ries have been so deadly. 

Cities have always bwn focused on 
efficiency- The diet of the peasants was 
always worse than that of the elites and 
the diet of the urban poor was even 
worse. You get a whole lot of filler: wheat 
in liuropc, rice in Asia, com in (he Ameri- 
cas. Poor diets wreck the body- I'm of- 
ten amazed at how the human body can 
function in such horrid conditions but 
theeffeclshave largely been hidden from 
us and barely covered by synthetics. But 
when you look at the health of peasants 
and urban poor among the classic Maya, 
you find high rates of anemia, rickets, 
weak hones, tooth decay, and birth de- 
fects. These are the same diseases that 
plagued the industrial working class and 
now tl\e producers of our mounds of 
crap. Ihat's the by-product of an efficient 


In our society, these side effects ar! 
held atba) by medications which cov<™ 
up any direct effects temporarily, Th! 
cause behind our viruses are little my™ 
tery: chicken pox, the common cold 
measles, and the like are gifts of dome» 
ated animals though not their fault]! 
heart disease and obesity are the genofl 
ous side effects o: sedentary lifestyle! 
with fat laden diets; obesity, malnutrl! 
lion, and diabetes are certainly not mad! 
better by their lack of money and socia! 
standing, but. again, come with efficienj 
diets rather than healthy ones; and t 
biggest killer of all, cancer, comes fro 
our synthetic environment. All of w 
we consider hereditary diseases co 
through the womb or being raised in 
same situation (for example, my t 
brothers, though neither is at all bl 
relate*!, and 1 all developed the ex 
same illnesses). 

AH of these diseases are directly 
latcdto scdentism. But they are all f 
thcred by weakened immune syste 
The 'sum of all parts' approach to healt 
is failing: our diets, like our lives in genl 
eral, simply cannot be isolated and 
pieced back together like nothing haw 
pened. When we don't get what we needj 
things start to go wrong. Whereas wild 
medicinals aid the immune syslemj 
medications synthesize their functions 
they make our bodies dependent rath 
than healthy and independent 

In sum, eating better means living' 
better which means all around be 
healthier. What to eat means undo 
standing what life exists around you an 
when, lake I said earlier, that means 
looking at more than greens and animals 
for other important sources of nutrition. 
ThGK is no universal diet plan to follow; 
this takes Mime research and some ex- 
perience with the area you live in. 



I here are some good books for ref- whilccarefreo and playful, can be physi- 
\ce, though youhavctottttotalOCOn* cally demanding. It takes a lot of wolk- 
ieration that in being marketable they ing, a threshold for some physical pain, 
i.m'I simply follow through with their ability to lift heavy objects and carry 
natural conclusions: to eat a healthy pri- them for long distances and times, 
mal diet, you can't live within civHiza- strength for hunting, fishing and chop- 
lion. Instead you get diet plans that in- ping (the pull on an average EKudg bow 
iludeUungs like store bought meats and was recorded at 110 lbs!), and la high cn- 
fish, and even occasionally dairy which durance for sporadic running or longer 
is impossible to consume without do- treks. These are all things that come 
implication. So these are some good through living and something that chil- 
dren grow 
into through 
their own 
ing, swim- 
ming and fol- 
lowing their 

of us, how* 
ever, aren't so 
fortunate to 
grow up this 

w ~ way. So 
j rewildingwill 

take some do- 

(New York: St. Martin's Paperbacks, greeof physical rebuilding- There arc a 

WW), and U>renCordainVTfre P&teoDict lot of muscles that we don't need to use 

(New York; John Wiley and Sons, 2002). and our high tech society certainly re- 

A couple of suggestions for the overall quires very little in the way of endurance 

health effects of domestication; Mark or strength with rare exception. When 

Nathan Cohen's Health and the Rise of strength does come into play, it's usu- 

CftriffiufWl (New I laven: Yale University ally as an exhibitionist ordeal rather than 

Press, 1989) and Weston Price's Nutrition a practical one: ask a power lifter to chase 

tttd Physical Degeneration (La Mesa, CA: a wounded animal for a day or two and 

Price- Pot tcngcr foundation* 2000 [orig. you'll see a greater failure than when 

sources, but 
lake them 
with a grain 
of salt: S. 
Boyd Eaton, 
M a r j o r i o 
Shoslak, and 
M e I v i n 
Konner's The 
Paleolithic Pre- 
Kr/pf foil (New 
York: Harper 
and Row, 
1989), Kay 
A u d e 1 1 c ' s 




they try to wipe their own ass! 

Preparing for primal living means 
LIFE AND THF fitness. Most of this comes from endur- 
ance type exercise which can take the 
form of running, fogging* walking. 
As mentioned above, diet, health and swimming, climbing, and jumping rope, 
lifestyle go hand in hand. Primal living. The more wild the terrain, the better 

SIW:iHS 1UA1K)R NU 4 r/ 



; - 

A combination of a desperate desire 
(or meaningful cultural grounding & a 
history of taking without giving can have 
destructive consequences. Learning from 
the successes of peoples who li veor have 
lived in balance with their environments 
is one thing. Adopting that peoples cul- 
tural ways as your own is entirely an- 
other. Cultural tradition, spirituality and 
ceremony are reflective of a deeply per- 
sonal relationship with the land. Mim- 
icking this is like taking someone else's 
love letter to their sweetheart & giving 
it to your own lover. It is symptomatic 
of a deeply seated need that for many 
has not been met, but its inherent shal- 
lowness both dishonors the host culture 
& circumvents the process of getting to 
know one's self & reconnecting with the 
land on a personal level 

Cultural Treason 

If we are going to fill the vacuum 
■left by rejecting what we've been given, 
.we need to nourish the seeds of a new 
culture that acknowledges the changes 
that have taken place over the last sev- 
eral generations. We have many com- 
. plications to consider: private property, 
loss of traditional knowledge, law en- 
forcement, wildfire suppression, deple- 
tion of key subsistence resources, eco- 
logical degradation, wildlife manage- 
ment, human domestication, habitat loss, 
alienation, tainted water, human popu- 
lation imbalance, cultural genocide & so 
on. Our current global reality is very dif- 
ferent from the one in which past forag- 
ing cultures developed- The adoption of 
traditional foraging strategies used by 
pre-contact peoples is no longer possible 

We're forming a hunter-gatherer community 
previaoofour next zinc "Reclaim/RaciM *2 
our first tint (Recfoim/Rttvild *1) check out 

(or legal) in many places, but by draun 
inginspiralionfiom the teachings of thn 
past we can adapt to the present. Tn 
earth will still provide for all of our nc 
if we learn how to ask. 

As modern industrial age human 
with generations of domestication tfl 
overcome, healing needs to be at the con 
ter of any efforts to build healthy conv 
muni lies. 

It would be all too easy to inadvertently j 
perpetuate the mistakes & neurosis of [ 
the culture we've all been patterned*! 

If we can learn to listen, we hove thfl 
same sources of wisdom available to ufl 
that has guided all successful groups ofl 
hunter-gatherers: the land itself (inclu< 
ing all of our non*lunnan relations) &' 
collective memory of thousands of g< 
eralions of our aiKestors burned into 01 
genes. In many ways it's true that wj 
can't "go back"-as poisoned fish & gaml 
wardens will attest to-btftwe can movj 
forward with the knowledge of when 
we've been & what we \wahl. As smalfl 
communities committed lq rewildinn 
together we gain the collective slrenj 
to walk two worlds in search of 01 
dreams. Wecanreleam thc^vaysof gat 
ering to honor the land i n a way that I 
meaning to u& 

"Life outside a person is an extension of 
the life within him. This compels him tol 
be part of it and accept responsibility fora 
all creatures great and small. Life be: 
comes harder when we live for olliers,] 
but it becomes richer and happier/' 
-Albert Schweitzer 

focused on reunlding m Alaska 'flit* article i$ 1 
' cowing $oou. tor more information or to order\ 
our zcebsite: or email u> al:*l 


■ %i 






"J low does a social human being forsake the culture they uvre raised by, the culture they knote 
mid olliencise live in. for a lifestyle they icerc neither preparexifot nor taught to ivlue???" 
-Meadow Bcjamo, Subsist/Resist Zinc *2 

Culture: the totality of 'j«MHy(wii5mi«^WMPW^Hfm*,*rt*.M(^iiisti»«lOTis.tfiiJfltf 
: fiber products of human work and thought typical of a population or community at a girx'ii 

-Webster'* International Dictionary 

Kewilding cannot be fully achieved in social isolation. We have evolved to reach 
our fullest expression of humanness within the context of other people. The free- 
dom of the independent individual Is a my ih.The trauma of Civilization blinds us 
to our interdependence to the land & to each other. Gathering as tribes is a crucial 
component to our collective healing. •/** " 

We can't do this alone & we don't have ncclions to people & place. Although my 
to _ parents were kind & did their honest best 

When 1 first began the process of un- to make sense of the world for me, they 
derstandingthedestnictivenatureof the themselves were just as ill equipped to 
culture I was being indoctrinated into, I deal with thedemandsof modem indus- 
jashed out & rejected it completely. It trial civilization. My upbringing, with 
s«x>n became apparent that I didn't have few examples of effective methods for 
many other options. Part of my despair creating healthy relationships & respect- 
was the sinking feeling that what I was fully interacting with my environment, 
being offered wasn't mine. My inherit- left me with little to work with. 
.mce as a white American of European Ihehistoryof mydistant ancestors, 

.mcestry is a privilege built on a bloody the foraging tribes of ancient Europe, has 
foundation Ot conquest. I sought refuge been almost entirely exterminated by the 
in sub-culture, but nothing seemed to fill same alien force homogenizing the 
the void left by being raised without planettothisday.Civilizationconsumes 
knowledge of my heritage in a white all that it touches, taking 4- incorporat- 
suburban neighborhood that never quite ing what it finds profitable & eliminat- 
felt like home. 1 hungered for elders to ing the rest. Many of us arc left adrift & 
loll me stories, for rights of passage and thirsting for meaning, our roots to our 
traditions that would celebrate my con- ancestors severed & hidden. 

SPKES TRAHOK NC >. 1 "'-> 

Milled your body will bo and (he more 
likely you arc to be building up the right 
muscles. When doing this, it's important 
to remember that your body needs to 
prepare and get accustomed to ihe 
Changes that occur So don't stress your- 
self out too much and pace yourself! 
Stretch before and after exercise and fo- 
cus on pulling yourself just beyond a 
point of discomfort and holding it 
(bouncing while stretching only does 
damage!)- Having a partner helps too. 

When exercising, you should always 
keep your focus moving: endurance one 
day, upper body the next, lower body 
the next, and then repeat. This gives your 
body a few days to adapt lb changes and 
allows muscles to grow rather than sim- 
ply become accustomed to certain move* 
ments Push processed and condensed 
drinks out of your diet and drink lots of 

You don't need to buy into the 
whole exercise market to get inshtipe: it 
always helps to wear lightweight and 
comfortable clothing when working out 
(unless you're doing more clandestine 
training of course), Expensive running 
shoes are only important if you're going 
to be running on concrete which has no 
give and can cause a lot of joint damage. 
AH the same, expensive hiking shoes are 
just another way to keep you from hav- 
ing tO pay attention to your surround- 

Weight training can be important for 
building up core muscles to the point 
where you can be comfortable taking 
care of whatever might come up when 
living a primal life. This doesn't mean 
you have to buy into the whole gym 
scene or power lifting cliques .Power lift- 
ing is of little use. If you want to get to a 
certain level that you'll maintain, it will 
definitely help, but if you don't keep it 


likely do more damage than good. 

Pure muscle mass doesn't necessafl 
ily give you strength. I've met plenty ol 
people who have lots of muscle but nl 
strength: keep your focus practical arofl 
push yourself with heavier objects othefl 
than steel and bars.Strength comes from 
endurance and the willingness to gel 
Something done that comes along wit 

Weight training is best when r 
served: you can almost always find 
cent weight benches cheap locally in 
ads but lightweight dumbbells are al 
cheaper and far more useful if used 
than your average gym equipment. T< 
ing and fitness over bulk was a focus | 
Bruce who remains a great sou] 
for more reading, particularly The Art < 
Expressing f/'** Human Body (Itostot 
Tuttlc Publishing, 199S). 

But the best things in life are alwaj 
free: fitness is no exception. You'll ncv* 
do wrong with the basics like crunch* 
push ups, pull ups, leg ups, and Ihe lik< 
These are some of the most important 
exercises, and when done right, are exi 
tremely effective. lhere is a whole fiek 
of exercise done without weights tha^ 
requires a great focus and level of baj 
ance, A widely available and cheap, but 
very effective book is Harry Wong's! 
Dynamic StrenglhffluxbaiiktCA: Unique] 
Publications, 1990). 

And then there are the martial arts,! 
which are rooted in endurance and bal- 
ance, but require agrcat deal of strength 
and conditioning. But this also bleeds 
into our next area of focus: the need to 
train for the worst case scenario, 


Fortunately the adaptivity and daily 


uvdsof a nomadic gatherer-hunter life can kill more efficiently, 
also tend to be beneficial li>r more rc^is- Unfortunately, civilization leaves a 

lance oriented needs. As we learn and lot of baggage* While we may hope that 

prepare for primal living, we ore indi- thcfallofciviliTationwillbcasquickand 

[eclty preparing ourselves for a way of painless as possible, it's doubtful that 

N^ngthatcanblcndinwithitssurround- this will happen. That is why it is inv 

mgs, move gracefully and unnoticed pt»rlant to train for the worst and to take 

through the environment, be aware of an offensive stand while wo reconnect 

change, read track and sign, use the elc- toour home and target key points Of the 

ments to its advantage, and make and civilized Infrastructure to bring it down 

deadlv weapons n^^^^^M quicker. The ideal soft 

crash is extremely un- 
likely and while it is 
extremely doubtful 
that another civiliza- 
tion (local or not) can 
rise from the ashes of 
an exhausted and 
burnt out global em- 
pire, there will be 
those who might be 
unable to loosen the 
grasp of a toolh-and- 
nail reality or those 
who might try to hold 
onto what was lost. 

No matter 
how it plays out or 
What role we take, liv- 
ing outside of civiliza- 
tion means that we 
will have to learn how 
to fight, offensively 
and defensively. Un- 


pi what can only be 

seen as rocks and 
slicks by a potential 
threat. That is why 
small nomadic 

groups, like the 
Apache for example 
coufcl take on such tre- 
mendously larger 
armies successfully: 
though often psycho- 
logically unprepared 
for the pure destruc- 
livencss of thc.would- 
be colonizers, able to 
use their way of living 
as a defense mecha- 

Had the coloniz- 
ing forces not had in- 
digenous trackers and 
machines on their 
side, no doubt the ex- 
pansion of this civili- 

dertaking this requires 
Mlion would have never gone on as it gelling rid of moral and philosophical 
had. Bui the sedentary life that is ulti- baggage in the form of pathological paci- 
mately leading to our'own demise and fism or ideological blocks to learning 
enslavement to an external reality must how to use machines made only for kill- 
expand or it cannot continue to exist. It ing. Granted, we all hope to never have 
grows, leaving a larger population avail- to use any of this, and such knowledge 
a'ble as mere cannon fodder on the should always be kept grounded and 
frontlines and there are more positions balanced, but it never hurls to know 
available for specialists to devote their about guns and their usage, how a bull- 
lives to the production of machinery that dozer operates, how the electrical grid 

SM.QLS m.MTOR NO. 4 79 

■ A - 

• *T* 

yielding as wildfires swallowing condos. 
BuUronically enough, it is ourdomesti- 
cated upbringing that empowers us as 
well. Thai is our opponent's greatest 
fear, and rightly so. for we know the to- 
ner workings of civilization, we lived the 
civilized mindset and know (hat no dia- 

logueeangctusout. No protest permits, 
cardboard signs or sit-in chants can 

achieve ourgoals or attain our world we 
once shared with the eastern wood bi- 
son, Michigan grayling, blue 
pike, among others- We have 
more power to undo this horror 
than any other being since. Civi- 
lization has trained us and we 
will be its downfall. If activists 
do nothing to stop this machine 
with their reformist, pacifist tac- 
tics or techno-ulopian dreams 
(the nightmaa-of the Earth) then 
we are also to blame for our end- 
less arguing and debating with 
such pc9j>!<S By living against 
civilization; we act against them 
and their-spectatorship of the 
natural iyorld. Tt is their belief 
in "conservation" rather than 
complctainunersion into a direct 
relationship that prevents any 
connection on ai\ interpersonal 
level- Direct action comes from 
direct experience and those opposed to 
it in any form lack the intimacy and kin- 
ship with those they are supposedly de- 
fending. Condemning beautiful and 
powerful ads of wild defiance and self- 
defense in favor of a festive non-action 
aimed at anything less than complete 
collapse is a failure from the start, an in- 
Milt to the Land and the depth of emo- 
tion that forced someone to act with the 
night* Geological direct action is a full 
mind-body-soul reaction to a pcrsonallv 
violent attack. It is a just and emphatic 

response by those whose life is the liarffl 
whose friends iM\d relatives* an- the dig 
placed and dying. 

In late spring a small group of 

walked through anancientAppalach 

forest soon to be logged. We sat quit 

under old hemlocks and cooled 01 

selves with the spring water that 

led softly through dark rhododendi 

Wc lived with these woods for mai 

days now, some of us for counth 

moons and others their wh* 

lives. We learned the ways 

these woods as best we could 

the amount of time we had, 

laughed in the rain while oL 

fled, and played with (he foxfiri 

and glowing insects no one theiJ 

had ever seen before. As we sag 

and listened to the breeze U 

the tulip poplars, there was 

ing to talk about anymore. 

had an understanding with 

forest and we knew what u 

were there to do. Softwaterf 

mist filled our lungs and eooh 

I our skin as I opened a book 

random and read where my Q 

fell: "This, I thought, is * 

feel of a home worth dying for* 

at the heart of it love of the eai 

with all it's challenges and 


Ecological resistance begins wil 
personal healing, breaking the lie t 
anthropocentrism to begin an undei 
standing of the Earth, a relationship will 

the wind and the water, itis hearing tt 

I-and laugh and cry; it is knowing, wit] 
out statistics, the destructive power 
dams, governments, and cities. It is] 
knowing that it ends only when thev fall! 


ihe other hand, most ignore their wild- 
ness and continue the pain by support- 
ing the modern world with their very 
lives, but either way they are both ignor- 
ing something deep and either way they 
cannot fully realize the simple truth the 
whole world is screaming out- When I 
was young I saw this truth in my father's 
cancer and the chemical warning signs 
that lined the rivers I fished. I felt it later 
in the sting of tear-gassed streets and 
heard it echoed in the voices of so-called 
friends blaming the violence on me for 
simply de- 
lending my- 
self. And 
now I feel it 
plotting out 
Hare, the car- 
i asses of 
pregnant deer 
It'll to rot, ears 
ill II flicking in 
Ihe wake of 
passing cars. 
The truth is 
llmple: This 
i* War, and i 
Until we real- \ 
l/e that, we 
pre useless. 

Before I 
U);an the life- 
Inn); recovery 
process that is 
jh'wilding or 

■ver even heard of anarchy, i would 
tyonder why I was born into this all-con- 
tuining culture of death and destruction 
bul forced to participate- From as far 
Imi k as I can remember family members 


joked that I was born in the wrong cen- 
tury, the life I wanted to live belonged 
only to the past, I would secretly curse 
highways and the billboards that lined 
them and sometimes cry at the sight of 
powerlines and radio towers. My life 
was swallowed by the hopelessness this 
culture feeds off of- So when I came 
across instances of powerline sabotage 
like the Bolt Weevil farmers of Montana 
and more recent actions popping up all 
over Italy, my desperation became em- 
powerment and I knew then why I was 

born into civi- 
lization- And 
now when 1 
see those tow- 
ers and feel 
the destruc- 
tive reach of 
the civilized 
world, in- 
stead of cry- 
ing I have to 
laugh because 
I know that 
living roots 
will break the 
pavement, 1 
know what is 
for the con- 
tinuation of 
ecocide and 
we cannot let 
it continue. 

wildncss as 
the founda- 
tion of our 
lives, the core of our being, our resistance 
will be as instinctual as that which drives 
spawning fish to charge the concrete that 
blocks their rivers. It will be as natural 
as rockslides taking out roads, as un- 


works, how the economy carries itself, 
or how to physically disarm or overcome 
another human. You'll find a fair share 
Of introductory information on a num- 
ber of these topics throughout this issue, 
so my focus will close with a look fit the 
nature of guerrilla warfare and a look at 
martial arts, 

Tlie basic principle of guerrilla war- 
fare, like that of the nomadic gatherer* 
hunter lifestyle, is to remain adaptive. It 

requires a dt^p understanding of how it 
is thai your enemy functions in terms of 
sustenance, bureaucracy, the ways that 
it maintains its power, and the like. 

In thiscase, the targe* is civilization. 
Now, 1 talk about guerilla warfare not 
to romanticize it, but because it is the 
mosl Ottlng form of resistance for tak- 
ing on such an enemy. There simply is 
not an option to go to war with civiliza- 
tion. It's not practical in any way, nor is 
it likely. I don't see any revolution 
against civilization being likely, but I 
don't see revolution as ideal because 
revolutions, political in nature, aim only 
to overthrow power through ceasing it. 
While guerrilla warfare has historically 
been a part of a larger revolution, it 
doesn't need to be. It is a method of com- 
bat rather than a whole process itself. It 
isn't about overcoming an enemy so 
much as it is In undercut their ranks and 
their ability to exist: it defeals its enemy 
by rendering them useless 

I see this as a practical and prefer- 
able approach. That's especially true 

since tin- funciionofcivili/alion relies on 
machines more than Individuals. So in 

this ease, guerrilla warfare is waged 
against the electrical infrastructure itself 
rather than the killing beings. Though 
this is likely to happen as the machine 
must kill in order to continue function- 
ing, it can be severely minimized 

araes iraitornu-i 

through a more careful and thorough! 
understanding of the system nnd how it] 

I say the electronic infrastructure iffl 
the primary target, not because it is the'j 
sole representative of everything civn 
lized, but because thai is how civilizM 
lion exists on a day to day basis. The] 
ongoing domestication process is fed bjfl 
an industrial and consumer reality when 
our mediation is complete ami constant J 
<Xir ideological blinders are maintained] 
by the media and the impose! reality of] 
economics. The only way people are gofl 
ing to sec beyond this contrived reality^ 
is to have it shaken up and removi 
lhat is the only way for most people I 
see beyond the despairing, passive nihil- 
ism that our society dwells in. And that 
is the only way to keep this society frond 
consunungalllifeat the expense oi drag-. 

glng on the exislenee of the presence; the! 
only way to keep the world from drown] 

in« in our self-perjvtuated misery. 

The electrical infrastructure is not 
the origin or necessity of a civilization. 
In fact, it has only existed within our 
own. But that electronic infrastructure 
has incorporated the functions of social,, 
military, economic, cosmolo^ical ai 
psychological forms of control thai h; 
to be woven and constantly employ* 
by earlier domesticators. Ami, unable to ! 
see the futility of its own existence and 
Ihe myth of progress, this newer system 
has buried all the other means of domes* 
Ucalkm so far beneath our (anti)cullural 
heritage that few are able to replicate 

Simply put without electricity, this 
now ftlnbal civilization and all that have 
created it are gone. And it isexlremely 
vulnerable, both in terms of il> depen- 
dency upon machines as it independent 
uponeircumslanco: we assume thai our 

Inass crops won't go extinct or face se- 
vere threats while we create the condi- 
tion for disaster. Global exchange and 
monoculture are anti-adaptive? and it 
lakes only a slight change in the larger 

conditions for something hugely cata- 

Mrophfc to happen* At the same time, the 
byproducts of our electronic addiction 
< reale and welcome great changes. 

We have yet to sec the huge conse- 
quences of dragging on for thousands of 
Wars what should have never been more 
man a temporary test of 
curving capacity. And 
DUE continued arrogance 
is only making things 

The fate of human so- 
defy is in our hands one 
way or the other, we are 
simply left to choose 
which side we will be on 
and take a stance. I'll risk 
guerrilla warfare over the 
Slow, lifeless drudgery of 
a work-consume world, 
ifut this takes work* Find- 
ing targets takes research, 
synchronizing attacks 
lakes effort, security cul- 
ture is a matter of life and 

imprisonment and we need a great deal 
of tactical understanding. 

In this, there is a lot of work avail- 
able. Che Guevara's Guerrilla Warfare is 
a useful source, though it is clearly lim- 
ited in its actualizations as he died try- 
ing to apply it to another revolutionary 
situation* lie died because he lacked 
adaplivity, both in tactics and in goals. 
An understanding of primal life ways 
and being able to merge this day to day 
living with a tactical approach makes up 
for what is clearly lacking both Che's 
approach and his overall vision. 


I must say that I found Mao Tse- 
Tung's equally referenced book. On 
Guerrilla Warfare, to be almost completely 
useless. Considering the historical con- 
text of colonized China and his writing 
the book under the cover of a nationalis- 
tic army seeking to use and work with 
the Chinese Army, the book lacked most 
of the edge that might otherwise expose 
and exploit the weaknesses of the colo- 
nizers. But with the basic message, 1 find 
little really applicable that couldn't be 
taken from the principles 
of Sun T*u's The Art of 
War, primarily the most 
important principle: 
'draw attention to the 
west/ attack in the east'. 

The best source I've 
found for tactics is from 
Swedish General H. Von 
Daeh's Total Re&islMCe 
(Boulder, CO:~Paladin 
Press, 1992); Aftd'a close 
second would have to bo 
Bob Newman's Guerrillas 
in the Mitt (Bolilder, CO: 
Paladin Press, 1997). The 
U.S. Army field-manuals 
on the subject are of little- 
use. Though well applied 
through the Contras in Nicaragua, most 
of the focus is useful given a full army 
>till exists whereas other approaches are 
meant for small detachments. Most of 
what the U.S. Army did there was really 
no different than what the typically 
Marxist revolutionaries throughout Cen- 
tral and South America had been doing 
for years prior, and that's far more in line 
with Dach and Guevara than the U.S. 

I'll close with a brief look at martial 
arts. When taken out of a competitive or 
exhibitionist context, most martial arts 







[ r€ ' 

able happens, absent of words or whis- 
pers of logic. Here in the North, with the 
spring thaw, the sap gushes from the 
maple trees, and as it boils down in my 
kettle day after day, I watch great 
changes wash over the Land. Many birds 
return for half frozen bugs and mating, 
the skunks are awake and the night 
breezes tell their sad story of sluggish 
awakenings and fast cars. Stcelhead 
trout will soon run fierce from the Great 
Likes to fight dams and spawn in the 
shallows. 'Ilien comes the month of dan- 
delionsun and morel mushrooms, lilacs, 
feisty bluegill and hungry bass. Soon 
black cherries will follow elderflowers 
and all the season's cyde> will buret forth 
with color and fragrance yet remain as 
unpredictable as the morning flight of 
swallows. But there isalways more, more 
than what we can see, more to learn. 
Time is the only thing needed, and luck- 
ily the only thing we really have. 

One can learn to survive in the wild, 
yet still not know the Way of Life, Primi- 
tive skills area necessity, but the essence 
of rcwilding cannot be taught by humans 
to humans. It can only be heard in brooks 
and birdsong, seen in the eyes of the 
undomesticated and felt through immea- 
surable amountsof lime spent watching, 
listening, conversingand reflecting m the 

So awake with the sun and breathe 
the morning air, track animals for days 
on end, camp in the .snow, play games 
with the stars, make love in the rain, ig- 
nore trails and hike in creeks and 
marshes instead, speak to oaks and 
muskrats, (but don't be surprised when 
they respond), gel dirty, be childlike and 
remember no one was born civilized. 
Only then will the Earth open itself up 
to you like a field in bloom or a develop- 
ment in flames. 



. \> 



"...there is,. .music in these hills, 
by no means audible to all To 
hear even a few notes of it you 
must first live here for a long 
lime, and you must know the 
speech of hills and rivers. Then 
on a still night, when the camp- 
fire is low and the Pleiades have 
climbed over rimrocks, sit qui- 
etly and listen for a wolf to 
howl, and think hard of every- 
thing you have seen and tried 
to understand. Then you may 
hear it- a vast pulsing harmony- 
its score inscribed on a thousand 
hills, its notes the lives and 
deaths of plants and animals, its 
rhythms spanning the seconds 
and the centuries." 

- Aido Leopold 

Healing through Resistance 

When the ebb and flow of the Land ana 
mirrored in the lifcof a person, once thea 
changing moons NK£ttdcs become the] 
movements of one's own-life, the suffer-! 
ing of the Earth is obvious. Your pei 
Bona] shifts and seasons are disrupt 
when the Earth is also, its pain is finall] 
heard, understood and internalized. It3 
becomes your pain and when the Earth] 
heals you, it is only natural to do every* 
thing in your power to heal the Earth: 

But it is oik* thing to understand the 
Earth is suffering and another to realize : 
the severity of what this means. Some 
live completely primitive, focusing on! 
personal healing instead of spreading 
wildncss to every oppressed being. They 
ignore civilization by retreating to the 
sanctuary of wilderness and can only 
Wait until civilization comes to them. On 




The Harth lives, speaks and plays in rhythms. AH too often 1 meet people who 
thoroughly enjoy the outdoors and know considerable survival skills, yel are 
Ignorant of these rhythms. Be they bird watchers, goaUmertted 
wreckreationalists or even survivalisLs their hearts do not soar at the morning 
turdsongs, their day hikes do not stray or pause to leam from B plant growing 
Obvious defiance of a field guide's limitations. liven if their ears are cocked foi 
the primordial call of sandhill cranes, it is only as a hobby and not a way of lif 
or rather the Way of Life. A gardener, after killing off nearly all the ncighborir 
hornets, asked me what they were "good for" and was shocked when I showe 
them fertilizing his flowers- Rewilding is more than skills and know-how; it is 
In attitude, an understanding. 

"llie Bong Of the seasons is written Last night I called my neighbors < 

on the wind and can still be heard and into the street to see the huge risi 

taught through openness, selflessness moon. One neighbor said she was si 

and patience. I ; or escaping the murder- prised the moon wasso low this late 

ous grip of our culture, patterning one's night and it dawned on me that noo 

life after the patterns of the Land is es- here knew anything about the lunar 

sentiaL Adopting a bioregional diet is celestial patterns; something so sim) 

extremely important, but even this can it was how our months were dividt 

be a limiting and narrow pursuit with- When did we lose this intimate eonn< 

out the ability to listen to the Land, One lion to the stars? I'm beginning to thi 

can over-harveflt as was done with the it was our most recent connection ]fi 

once abundant wild ginseng, or it can be for it is in the sky where our curiosity 

turned into a mere "healthy outdoor ac- still held, our imagination still fuel* 

tivity," not only too goal-focused, but Stargazing with friends and stranger* 

also rather selfish; for living with the one of our most honest moments a: 

Earth means living in an interdependent even when I'm alone with the night s 

community, absent of individualism and I find myself open as if 1 were amo: 

"evolutionary" domination. Learning to old friends, and through a Barred ow 

recognize the mating, birthing and mi- call and falling stars, 1 realize that I ai 
grating seasons of different plants, ani- When one's life changes and shi 

mals and insects is a lesson in the lives with the natural flows of the Land at 

and rhythms outside oneself, moods of the Earth, something remai 


M ■ 

revolve around the principles of balance 
and a greater deal of control and under- 
standing of both the human body and 
the energy that flows through all life. 
Whether you apply it through fighting 
(which is always ideal) or not, there's 
plenty to be learned here- ll is a healthy 
and highly effective way of exercising, 
and one that involves other people. 

Hut it can be a bit more complicated 
than other forms as it is far more effec- 
tive when you are taught than when you 
learn or experience on your own. The 
books that exist help (like those by Brace 
Lee, John Little, the Gracie family, and 
the like), they are more useful for tech- 
nical information like joints, pressure 
points and some scenarios for practice 
than they are for form and method- Thai 
is information that can be extremely im- 
portant. If you don't leam how to punch, 
kick or lock joints and muscles properly, 
you can do some serious damage. Not 
to forget that messing with some tech- 
niques can lead to serious injury or even 
accidental deaths. So there's a lot to be 
warv of. 

When looking for a potential school, 
you're likely going to have to push aside 
anarchistic tendencies and hatred for 
authority and custom since the better 
schools are often the most traditional or 
strict. Just take it as part of the process 
of learning and apply what you will in 
your own life- Some places have free or 
cheap schools while others might be a 
bit more costly. But even if you are in- 
terested in learning on your own, it is 
best to start learning the basics with 
someone who can guide and correct you 

early on- 

Martial arts are a hard thing to start 
out with: there are a lot of schools and 
approaches, and most places will tell you 
that their style is the best "lliesc are a 


few basic type*: Ninjitsucan use a nunn 
berof weapons but is more about sneals 
ing by undetected and being able to kilq 
or injure easily and definitely not a gO<n 
starting point for Iteming. Tae Kwon Dfl 
is what most police and military ard 
trained in, but is sloppier in form an<fl 
potentially less damaging as its mora 
structured cousin. Tang Sou IJo. I hose ] 
two styles, Tae Kwon Do and Tang Sod 
Do are often mixed (sparring will always 
be more Tae Kwon IX>) and some of the j 
most common in the U.S. Rung I ; u can! 
be similar in its basic training to the] 

forms of Karate just mentioned though! 
stricter in form like Tang Soo Do. Shaolin] 
influences can come in quickly and theyj 
emphasize lower stances and focus on) 
more circular, organic movements.] 
Aikido is also common in cities andj 
places all its emphasis on the flow oii 
energy and redirecting unlike the morel 
block then attack approach of Karate, 

There are other approaches too Hko" 
Brazilian Jiu Jitsu whichjs meant for one- \ 
on-one submission rather than straight 
blows- Or there is Capoeria, which was 
developed by African slaves in Brazil, 
who were outlawed from practicing any 
kind of defease and responded by creat- 
ing a dance-like martial art that could be 
done without being noticeably defensive 
though effective. And you have Bruce 
Lee's Jeet Kune Do, which may be the \ 
most anarchistic in nature, being anti- 1 
form in nature. However, it is largely \ 
applicable only after having been 
schooled in a number of different ap- 
proaches, though extremely effective. 

So there's a tot of room for indi- 
vidual preference and application, but 
starting somewhere is better than not 
getting started at all So check out some 
local schools and classes. 


[rtese are just a few notable areas I edge and ability. Considering what we 

pre could be easily worked on while we are up against and where we are now, 

prepare and bring on thocol lapse of civi- we have nothing to lose, but plenty that 

h/ation. All of this can be done along- on be done. This is something we all 

Mile outreach, research, community need {especially myself!). So let's start 

building, and direct action and no where pulling our bodies where our rhetoric is! 
do we lose out from having this knowl- 

We are the Swarm. 

Iff/ou think you are too small to make a difference, try sleeping 
I in a closed room with u mu$quito. - Ethiopian proverb. 
[A prologue of sorts...) 

We closed the window to keep any more from coming in. I had been 
listening closely for long enough to be sure that there was only one in the room. 
I had realised that sleep was impossible while it was in the room with us, and so 
I had turned the lamp on and begun the waiting - and listening - game. I knew I 
could catch it. 1 had caught many before. It was just a matter of waiting and 
listening and staying very still until 1 could see it, and then striking - quickly 
and mercilessly. 

I waited patiently, listening intently. After a while my ears became attuned 
to the frequency of the mosquito, and I could hear it constantly, even when it 
was on the other side of the room. 1 stayed very still and let it come to me... 

It was 5:45am when I finally gave up. The mosquito had beaten me - no 
matter how still 1 lay, no matter how long 1 waited, no matter how many of its 
relatives I had previously caught and killed - 1 couldn't even see it, let alone kill 
it. All that was left to do was turn off the lamp, get comfortable, and wait to be 

eaten alive. 

- 1 * 


This is what we must do with our rage. Be patient. Be stealthy. Be swift. 
Strike hard. Yes, we are small, but that makes us quick and hard to see. Our 
enemy is clumsy and slow. And we arc many. We can act together, in packs, 
with those we can trust with our lives. We can act alone, safe in the knowledge 
that others are acting too, and that our enemy cannot even HV us all, let alone 
kill us all. Ves, we must be careful. Cautious. Keep our distance when our 
enemy looks poised to strike. Be sure the enemy is unaware when we approach, 
and sleeping when we strike. If WO plan our escape, vet can strike so hard as to 
bring the enemy roaring out of his slumber, baying for blood. We will not be 
there. In order to be invisible, we need not be meek. In order to be effective, we 
need not be 'organized'. We are going fucking wild. We are encircling our prey. 
We are preparing to rip the Leviathan limb from limb. Because we know it is a 
matter of life and death. And we are not ready to die. 

Swarm. Destroy. 


That is definitely reflected in our have to look everywhere for somet 

different views and critiques. But that to help us along the way 
do«n t mean there aren't major points And for raising the bar and bl 

of agreemen and so id an. y. In his per- ing important u J al imm u ™ 

JUS .< , '*"' f f° m ' he WW,d * mos ' "**«* »'«>"> «w* contribu 

1 envision. But I can't see liis revolution, seriously and act on it. 

or any revolution for that matter, taking 

,,|!„u p , lni , ,. , , , ' Personal correvpondeiicc. January I $1 

Iwouldntquestionforasecondthat 2002. 

Ted's revolution is an anarchist revolu- : i jj 

Hon. He is wary of all the issues I've "rwtv ti*. ~m •• -i u a 

mentioned because he's rightly con- J- lc 1 , ?° J call tbc» people 

cemed that attempts to completely elimi- ST* , *l £***** ' ™ on ' afg 

nate them would lead to another system 35?* " WOuW ** a wastc of ,imc 

where equality is the Only enforceable T, 3 NCmanlic P° im " 

Personal correspondence, January I 

law. He is ultimately concerned with the 
elimination of overarching systems of 
domination. But, again, I don't think a 
strictly destructive front is necessarily 
the only one available. Critique and ac- 
tion can coexist. 

We do have much in common. As I 

see-it, what Ted and FC have put on the -«"-• 

table is extremely important ,wd far too * Personal correspondence. August 23 

important to lose it to differences with 2002. 

Ted's perspectives. Taking on civiliza- * Green Anarchy no. «. 2002 "".. 

lion m tremendous task. Along the way "-Primal Rage, "Hit Where it Hum But 

^SgS&Smr* !? k "- m Wh "" H " * *-*"■»■ Wr.,1 ; no 
means l» be critical and w e're going to 9 OQ02 



* Personal correspondence. August S, 

* Personal correspondence. November. 

' Personal correspondence. January 7 i 

Females of some species of fireflies are able to fake the flash of smaller species,! 

Jnce seduced, the duped male fireflies are eaten. ^ 

Ravens play by flying upside down and trolick together in the sky, p| av tag a* 

ir<. P sticl«amiouSerobjcctsforeachothertoc.itch. h 

Black Bearbabics are a liule bigger than a chipmunk when bom. 

There are about 319-338 species of Hummingbirds in the Americas and 

species in the rest of the world. 

Sphagnum Moss was used as diapers by some Native Americans. 

htfEl ££ WU l? T Uk9 I TOUt aa " Tr ° ut bu * «• Char - Body settlers named 
hem for their resemblance to European Brook Trout 

Walleyes are gargantuan perch, the biggest members of the family. 
It takes a beaver 3 minutes to cut a tree that is 5 inches thick. 

•rWrater 1 ^ * 1, isderiVCd fr ° m ,hc AI 8 onWan "«rd 'moosee' meaning "barl 

SPKTLS TftAltORNa -I — ^T 

W. The action was more powerful in it represented than what it accom- 
plished. It brought the message that 
Muni'thing can be done. 

And '1 lit Where it Hurts' carries that 
message further. Five primary targets are 
[proposed: the electric-power grid, the 

Industry, the propaganda industry, and 
Etc biotechnology Industry. Without 
these, we are told, 


the svstem will col- 
lapse. Tor the first 
three, that is abso- 
lutely correct. Tlw 
system cannot sur- 
vive without elec- 
tricity, and with 
disruptions in the 


and computer in- 
dustry, it can be as- 
sured that the sys- 
tem will not be able 
to get back online 
in the relatively 
short lime span be- 
tween civilization 
and a post-civilized 


The propaganda industry and bio- 
technology industry need a bit more at- 
tention. I can understand the grudge Ted 
would hold towards the propaganda in- 
dustry, but fighting it has alvays been an 
excessively uphill battle. As its own tar- 
get, it is far too large. Granted, I wish it 
would be destroyed, but I don't see it as 
a more viable target than the other ones 
mentioned in the article. Without elec- 
tricity, the propaganda industry will be 
done, but I see little reason lo believe it 
will happen before hand. 

The biotechnology industry makes 

much more sense. Biotechnology and 


nanotechnology are both vital frontiers 
to the advancement and continued ex- 
istence of civilization. That makes them 
rather clear targets. But it makes sense 
as a frontier of civilization. In the same 
article, Ted considers the timber indus- 
try to be a "side issue", and logically not 
a primary' target- No doubt, most anti- 
civilization leaning folks involved one 
way or another with the timber indus- 
try are well aware 
»•«•*.—>••«• that they are not 

Efra'SS* gaining ground. 

■>•■• gaining 

ground is not nec- 
essarily the point. 
ground is. The tim- 
ber industry and a 
number of animal 
enslavers, like the 
biotechnology in- 
dustry, all stand at 
the frontier be- 
tween civilization 
and remaining 
wildness. If one is 

Nia viable target, 
» - why is action di- 
rected towards the others not part of that 
revolution? It comes back to the single 
track attack and the difference between 
what an an li- technological movement 
a nd an anti-civilization momentum may 
look like. Desires will always determine 


I think tliat is the essential difference 
between Ted and I, which is why I keep 
pointing it out. lie wants a strictly anti- 
technological revolution and I want to 
see the destruction of civilization com- 
ing through an aware and active momen- 
tum. More to the point. I'd like to see a 
revolt against domestication in the sense 
of a primal war. 





lcrc 'S ™ >n<°rmnl.ona] outline of key vulnerabilities of the American infrastru, 
turc. This is taken from Robert David Steele's talk, "Challenging the United State 
-symmetrically and Asymmetrically: Can America Be Defeatedr This talk wa 
given at the Ninth Annual Strategy Conference at the U.S. Army War College o> 
March 31 through April 2, 1998.' 

Robert David Steele is a former intelligence officer and President of v 
Source Solutions, Inc. A self proclaimed leader in the development and pTOfri 
tionof private enterprise intelligence." 

There are four distinct 'kinds' of vulner- 

1. The vulnerability of major physical in- 
frastructure elements, such as: 

-Bridges, I-Cvees, and Dams— such 
as the 2800 readily mapped for the 
public of which 200 of so are of 

strategic consequence in isolation. 

-Canals— such as the Panama Canal, 
with very vulnerable locks 

-Pipelines— such as the Alaska Pipe- 

-Critical railway switching points 

2. The vulnerability of obvious military 
Achilles' heels, as well as obvious civil- 
ian infrastructure, such as: 

-AWACSand Aerial Tankers (anti- 
tank missiles, or plastique on 
landing gear— tend to be concen- 
trated in one place) 

-Submarine communications anten- 
nas (eg. Annapolis golf course) 

•Charleston channel (major sealift 
departure area) 

-Civilian power and communica- 
tions nodes supporting command 
centers and key facilities (Falcon 
AFB Study, Kansas City payroll) 

-Major power grid nodes (both 
transfer and generation) 

-Major telecommunications nodes/] 
including microwave towers 

3. The vulnerability of core data strea 
vital to national security and national] 
competitiveness, such as: 

-Historical environmental and other 

critical planning data 
-Civilian fuel stock/data 
-Military logistics stock data 
-Transportation status data (ind 
rail crashes, cripple airports) 
-Financial accounts data (incapaci 
tate procurement, induce panic, 
impose costs of alternative ac- 
•Financial transfers data (corrupt' 
transfers, place international and 
regional transfers into grid-lock, 
induce panic) 

4. The vulnerability of our Intelligence 
Community (IC) to both external attacks 
against its systems as well as its percep- 
tions, and internally-perpetuated 
misperceptions and gaps in understand- 
ing, such as: 

-Attacks against down-links (Area 
5S, NSA,ClA,Suitland. Boiling) 

-Attacks against Joint Intelligence still today, the entire East-West railway 

architecture depended on exactly one 
major turnstile for redirecting railcars. It 
is located in the Three Rivers area, and 
represents a significant vulnerability. 


I . Bridges, LtVttt & Dams. 

In the United States, the Mississippi 
and Missouri Rivers, natural wonders in 

4. Culpepper Switch. 

A popular target, this simply repre- 

llu-ir own right, are also natural obstacles sents the kind of critical communications 
hi monumental proportions. There are node (voice and data, especially finan- 
evactly six mainstream railway bridges cial and logistics data) which can be at- 
across these great rivers, across the vast tacked in both physical and electronic 
maprity of the grains must go from the ways. The Internet has various cquiva- 
plains to the East Coast cities, and the lent nodes, two of which merit special 
vast majority of the goods must in return attention— MA YE AST aini MAYWEST. 
fmmthcNortheastandthcSouth.Asthe Taking out MA YE AST disconnects the 
natural flooding in 1993 demonstrated, U.S. government from the rest of the 
when these bridges arc closed, whether Internet world, and not incidentally does 
by accident or intent, there are severe terrible things to all of the Wall Street 
repercussions for trade, and especially capitalists who arc "tunneling" their 
lor the stockage of food and fuel. Recent Intranets across the larger Internet, 
breaks in levees in the south have dem- 
onstrated our vulnerability to the as- 5. Poiver Gaiernlon. 
sumption that man can contain nature - Power generators and the grids they 
without regard to human attack. This support can be browned out, burned out, 
Ix-ars emphasis: all insurance and risk and confused. Altering the computer 
calculations today assume natural causes readings can cause them to draw more 
ofdisastcr. There arcnocalculations for power than they can handle, or less 
risk and damage associated with dclib- power than they need. Burning out the 
orate human attack of any normal civil generators or melting core lines creates 
Structure— Dams, in contrast, present the interesting challenge of replacement 
computer controlled physical infrastruc- in the absence of mainstream power, 
lures which can be taken over to either There are exactly eighteen main power 
release flood waters, or to avoid the re- transformers that tie together the entire 
lease of flood waters with the intent of US. grid, and we have only one— per- 
wcakening if not destroying the dam. haps two-generators in storage. Inter- 
estingly, all of these come from Gcr- 
2. Alaska Pipeline. many, where Iherc is a six to eighteen 

This pipeline, going across vast month waitingperiodforfillingorders— 
stretches of unoccupied territory, carries assuming the Germany generators have 
ten per cent of the domestic oil for the not been burned out at the same time by 


someone attacking the Western powers 
in a transatlantic cyber- war. 

3. Chteinnali Rail Yank. 
As of three years ago, and very likely 6. Data Computer*. 

Srt<XSTRAiK)RN0 4 


lines, but that's no reason why any one 
else should. 

Ihere's a difference between under- 
standing how other societies work and 
making them into Utopias. Just as there's 
a difference between the conviction that 
civilization will collapse and the under- 
standing that we areactive agents in that 
pnxress, one way or another, and that 
role is extremely important which Ted 
argues as well. What Ted is saying is far 
from new: his framexvork is (he frame- 
work is revolutionary thinking. 

As far as I can see it, revolution will never 
lv able to overcome civilization. We need 
somethingdiiferent. We need something 
that can handle more complexity and 
move beyond rhetoric and parly lines. 
For me, that is primal war: a physical, 
spiritual and psychological war waged 
against civilization and the domestica- 
tion process itself. It is about the world 

we Kve in and the world we want to live 

This is something Ted knows about, 
but would never have madea part of his 
manifesto. In the interview with Theresa 
Kintzand through our letters, Ted talked 
about the relationships that he devel- 
oped with the region where he lived, the 
animals he hunted and watched. He 
talked about how he was pushed over 
the edge when the place he had come to 
love was being threatened by develop- 
ers. When he realized that you cannot 
escape the technological system. That is drove him to action. 

It is that spiritual connection that 
inspires me and demands some respect. 
It was that spiritual connection that 
threw aside any philosophical quibbles 
about what would be the best action was 
needed and what morality limits certain 
typesof acUon. Ted knew iliat something 

needed to be done and did somcthifl 
Was it the most efficient or best action 
I Iardly,but it was significant (assuming 
again that Ted and EC are the same). OT 
hindsight i< always best. And with thl 
hindsight, Ted offered one of his in J 
important and controversial essays, 'Hfl 
Where it Hurts'.* 

The article has its setbacks, but tofl 
often Ihosc have stood in the wayofseT 
ing what Tod put on the table: an oj 
discussion about what the most efficii 
targets might be /or any group seekii 
to destroy the technological infrastu 
ture. And again, his rather hard-lii 
stance on a strictly anti-technologi 
movement comes through. He mentit 
that acts like smashing up chain slor 
and liberating animals arc not revolt^ 
tionary activities since they aren't threat 
ening to the existence of the system. 1 
much is true. Smashing chain stores „ 
liberating animals won't bring about U. 
collapse of civilization, but I woul< 
hardly consider them "pointless"] 
elaborated on this in another essay-', bull 
these are valid acls of rage and resis| 
tancc. I don't think anyone would sau 
that they would destroy civilization in 
and of themselves, but they do undcr-i 

the order that they have imposed upon; 
us. They are significant. 

And, of anyone, Ted should be 
aware of this. If we only consider actions 
lhat seriously threaten the technological 
system to be revolutionary then EC's 
bombs and manifesto wouldn't be con- 
sidered revolutionary cither. I don't 
know if EC thought that the technologi- 
cal system would have come to its knees 
through that bombing campaign from 
the start but clearly 'they' realized that 
wouldn't happen in 1995 when the mani- 
festo was sent out as an end to the bomb- 


Ted sees has no room for this- Perhaps 
Ihe greatest reason why is that he docs 
not see all of these 'isms' as part of civi- 
lization, but as a part of humanity. Ted 
and I have argued these points to the 
ground, but at base, Ted views ho- 
mophobia, sexism, and the like as being 
something nearly all human societies 
cies to- 
ies, he 
are far 
o m - 

phasizes that he would prefer societies 
would be, but insists that no societies are 
egalitarian despite what many of us see 
as mounds of evidence to the contrary. 

His naturalization of homophobia 
and sexism have rightfully put some 
pressure on him. I don't intend on really 
laboring the point here any further. But 
with this in mind, it becomes a bit more 
understandable why Ted would see 
these issues as intrinsically reformist/ 
leftist leaning. And, even more so, it be- 
comes a bit more understandable why 
Ted's revolution isn't picking up a lot of 
constituents among anti-civilization an- 

It is important to understand that 
part of the reason that Ted seems hell 
bent on pointing out the lack of 'true' 
cgatitarianigm among other human so- 


cieties is to avoid over idealizing them. 
In this sense, he puts the problem of over 
idealization in the same context of his 
concerns about talking of the inevitabil- 
ity of collapse- He fears, and rather right- 
fully, that if someone believed what was 
said, but later found a counterpoint, they 
would reject everything they've realized 



la tors 



a n 1 1 - 

n o - 
o r 

Or if 


I h c 

Switch COl- 

is inevitable people will "be tempted to 
relax, sit on our hands, and just wait for 
the collapse/'* 

His concerns are valid. But what 1 
draw from this is not what Ted draws. I 
see it as reason to not only be honest in 
our critique, action and motivations, but 
to not fear complexity. Too often revo- 
lutionaries are afraid that their audience 
understands critique better as rhetoric 
than those who could draw on some- 
thing much larger and not always the 
most accessible- In this case, people will 
drop revolutionary thinking as quickly 
as they picked it up: because it was never 
internalized, their interactions and opin- 
ions arc never given room. There's a dif- 
ference between presenting your critique 
and opinions and presenting the right 
party line. Revolutionaries stick to party 


Any computer holding large quanti- 
ties of critical data, especially parts in- 
ventories and data associated with cither 
the transfer of funds or the operational 
effectiveness of critical equipment, is 
vulnerable to data distortion — this is a 
far more insidious and dangerous prob- 
lem than the more obvious denial ami 
destruction Attacks. 

7. Fuel Stock Data. 

Fuel stock data is isolated because of 
its implications in terms of overloading 
largo tanks, with the fire storm hazards 
of targe spillage, or of failing to channel 
fuels because of false readings* 

Until a couple of years ago there were 
twelve regional computing centers, one 
for each of the Federal Reserve regions. 
Then we went to a Mngle national sys- 
tem which a single hot back-up comput- 
ing system and an additional cold back- 
up alternative. 

9. tG tomtit inks. 

Past Surveys have focused on build- 
ings, but the more capable attackers will 
focus on downlinks. AH of the main sat- 
ellite downlinks— for XSA, CIA, Area 
->S. kev other government departments. 

are out in public sight and reachable vfl 
hand-hold anti-tank missile fired fro| 
outside the fence line. 


\c enemy, and ha 

led line from Pogol 

10- rljufMjj Derisions* 

"We have met th 
us" This often quoted 
complemented by another observation 
this one anonymous, to wit, "a Xalionjj 
best defense is ^\n educated eiti/enryfl 
This "target" is listed to brim; out bothi 
vulnerability and an opportunity tot 
"hardening" our national deirtw. )\i\\ 
as "commander's intent" is used in plan 
ning for complex operations where coifl 
munka lions may bo lost, it is essvntifl 
that there be a larger national division 
making architecture in which there ntm 
few secrets and the public i> fully enj 
gaged. In thi> way, when di>astersdM 
happen and many ccinmunkatioAfl 
channels do break down, Ihe public wifl 
be less likely to panic MMi more likely torn 
use common sense and good will toaun 
the crisis Ihrough* A thorough pubjin 
understanding of our vulr.>'M^j;:t:r^inct 
our plans for dealing with those vulnchg 
abilities is essential to our progress, Thtfl 
"target" is also intended to make thM 
point that the weakest link in all svslemsj 
is not Ihe system itself, but the humaiufl 
asMviated with thesvslem. J 


\ global civilization Is nothing without a global trade network. Nearly anythinj 
hat comes through the market comes through one dock or another. High techno! 
>gy hasn't created a cheaper or more efficient type of international transportation 
han ships. Dock worker strikes have always left the system extremely vulnerable 
as would tracker strikes), just as traditional forms of 'evervdav resistance' (sud 
is foot dragging, calling in sick, fucking off, internal loss, etc) have. 

What modem technology has doneisreplxe as many of those dock and ship 
|?ing workers with machines. So while replacing the less reliable and potential!)! 
hrcatcnuig humans with macHnes, the entire network of global trade is open t< 
lew threats: backers, downed servers, pulled bnre, and the like. 

snoes iuaiiokno. -i so 



f> vo« stiH notice fe subslations all around you? Look into them next tun. you 
Lo the chance and see if you can spot Che transformer. It bMtm •**• 
»,lh spring like nodes coming out of its top or side You can t mitt ... 

They are near the end of the line for our electrified society. 

■1 he'y are temples from which totems lead directly to our homesand then into 

i'l" Kriot quite public. If you live in a shot in Virginia and Kentucky. In iWBfc 

Luban o/rural area, chances are it is three 9Qf>to hnes rom the No Verde 

h.outmtheopenforalltosee.Uisso Nuclear Ceneratmg stal.on were 

J ic ta fad that you probably don't pounded simultaneously over a 30 mile 

n r" all of the power lines and out- of the nuclear reactors were running; Oth- 

;:.s b^use it hasten them so oflm erwlse they would have had to shut 

|i llt where does this all come from? And down. No arrests. 

whv are there whispers on the wild Other he cutting 

^ vine about trigrio" and the im- ^^^^^TXk 

l Although it is not widely known. In 1987.S8, power Ime pol^a.ulsubsta- 

Ihb country has a history of e.ectncal tto« wore bombed «^«"**» 

v,ln>.age. In Colorado in 1980, wooden Wyoming-Montana border. Later n 

n Tes were cut bringing down a 115-kv 1988.similarat.acks wereexpenenced m 

^/Imagew^repeMedlalerin West Virginia. In July 1989 a tower on * 

Z veTr Total cts.swereSx.ul S200,000 765-kv line owned by Kentucky Power 

!! ;ime Two Florida substation were Company was bombed no arrests ^ 

heavUy damaged by simultaneous dy- been made. In 1989, several 

n2 explosions in 1981 through one KarthPirst'ers were arrested m the a.t o 

I the met expensive Incidents. LW «^«^*J^^S^^ 

^SSSSSMimm were onls energy assets from .980 through 

the goal of eliminating technology and 
civilization/' "But" he continues, 

"we can't build such a movement 
unless we steer clear of the people 
(let's call them "victimization activ- 
ists") who arc obsessed with victim* 
ization issues/ (That is, racism, sex- 
ism, homophobia, animal abuse, 
etc-, etc) These people are extremely 
numerous in our society, and they 
come swarming to any rebel move- 
ment that is halfway congenial to 
them/' 1 

To a large degree, he's right. Any 
battle against racism, sexism, homopho- 
bia, animal abuse, and, he mentions in 
another letter, colonialism and imperi- 
alism 51 , in and of itself will not destroy 
civilization. Even more so, the vast ma- 
jority of folks involved in any of those 
battles are not interested in destroying 
civilization. Those fighting for 'right's 
issues' are indeed fighting for civiliza- 
tion, as Ted rightly puts it: "The concept 
of 'rights' presupposes an organized so- 
cial structure that has the power to tell 
people what they have a right to and 
what they do not have a right to. In other 
words, the concepts of 'rights' presup- 
poses civilization/' Furthermore, wc 
"need a movement that will be com- 
pletely independent of the leftists, the 
reformers, the pacifists, the 'rights' 
people, and that whole bucket of shit/' 6 
Though I'm not interested in a revo- 
lutionary movement, 1 completely agree 
with Ted about the need for anti-civili- 
zation folks to make a clear break with 
the left, reformists, and that "whole 
buckol of shit". Hut what that entails for 
IVd ll dlffeirnt Ih. hi how I see it. Con- 

nldwlngtlwl l«l hni-pul friends of mine 

t fi How unnthiiihcdly nntl ■ LvlHxaUon 

Mian in il in h i fonn Zorwn, |ohn 
i onnor, and Dtrrii v [onion in thai col 
sil< lis rRATTOR N<). -I 

egory, 1 had to ask if our definitions of 
leftism and reformists was really the 
same. To which Ted replied: 

"Actually wc may not be too far 
apart in our understanding of what 
leftists and reformists are. Our dis- 
agreements may revolve more 
around a point that 1 have not yet; 
clearly expressed: that certain viewJ 
points that are not in themselves left- 
ist may attract large numbers of left- 
ists to movements that hold those 
viewpoints." 7 

So by merely raising issues like rac- 
ism, sexism, homophobia, animal en- 
slavement, colonialism, imperialism, and 
all the other 'isms', we are guilty by as- 
sociation. These are deviations from our 
focus: destroying the technological sys- 
tem or civilization as the case may be. 
For those of us who have fallen under 
severe criticism from Ted for being left- 
ist by association to certain causes sec 
this as a significant difference. 

All of these 'isms' are products of 
civilization and clearly are worth bring* 
ing up, Ted is wary of attracting leftist! 
and their baggage, which certainly doel 
happen, but this is no reason to shy away 
from the issues. Actually it works to thfl 
opposite: it contextualizes thesfl 
struggles. Leftists and reformists will 
take note and most will prove that they 
are in fact the enemies that Ted consid- 
ers them. But 1 can never understand 
why that's a reason for not bringing up 
what I see as completely relevant issues 
I don't think there is any hierarchy ol 
causes, but I know that all 'isms' are an 
intrinsic part of civilization: they cannol 
and will not go away until civilization 
does. But if our resistance is going to bf 
as tolalisticiis civilization, then these an 
LUUN we need to be aware of. 

lint the revolutionary movement 

tnw been fanned. K we can barely sur- 
vive on a global system of 
nionocropping. I have doubts about that 
system being resurrected on a large scale. 
I'm sure that it will happen on a micro- 
•rale, but that's far beyond any roach I 
would or should have. 

But there's something more here. 

Ted and 1 share the same target: the 
modem technological infrastructure. It's 

■ prae- 



As Ted 

puts it, 

"I con- 

r e n - 
t r a t c 
on in- 
d u s - 

a g e 

considerations of feasibility. Once the 
System has broken down people will 
iukv lo give up most industrial-age tech- 
nology, because that technology can't be 
used without the aid of the System."' 

But for me, that target is a feasible 
concrete aspect of civilization, but it is 
not the only one. I'm interested in tak- 
ing on the totality of civilization which 
surpasses that infrastructure. That is why 
1 talk about rewilding and resisting as 
two parts of the same thing. I think re- 
sistance against civilization must reach 
into all the places that civilization does. 
That goes deeper than the technological 
system to the domestication process it- 
self. That is a significant difference be- 
tween Ted and I. Though we both agree 
on the face of things about this, it turns 

si-rats iR\nx « no. i 

out to be different in practice. 

1 am interested in talking about tear- 
ing apart civilized concepts of commu- 
nity, but also looking at what anarchis- 
tic, post-civilization societies may look 
like. I'm interested in talking about how 
people have lived and how we can live 
Not to form a blue print for the consoli- 
dation of the anti -civilization revolution, 
but as something to put out there, to get 


■y^^^ - think- 
ing: to 
u n - 


t h e 

war of 


understanding of the origins of civiliza- 
tion. A deeper understanding of how the 
domestication process works. It entails 
discussion, action and unmediated con- 
nection. But the room for this kind of 
thing in Ted's revolution is minimal. 
There is one target, one focus: destroy 
the technological infrastructure. 

Ted's conviction and devotion to 
this point has been a major point of con- 
tention between Ted and other anti-civi- 
lization anarchists. In 'Ship of Fools', one 
of Ted's most infamous and perhaps his 
best essay, Ted was offering a glimpse 
of this, but I'm not sure the extent of what 
he envisioned really cameout. That mes- 
sage, like the message of ISAIF. is the 
need "to build a movement that will be 
intensively and exclusively focused on 


■ -. 

.. . 

1989. That's an average of 39 per year, 
the bulk of which being aimed at the 
grid, mostly transmission lines and tow- 

Several cascading failures have 
brought attention to the US power grid. 
November 1965, a cascaded system col- 
lapse blackout in 10 northeastern states 
affected 30 million people. 1967, the 
Pennsylvania, New Jersey, Maryland 
blackout occurred. May !977, 15,000 
square miles and 1 million customers in 
Miami lost electric- 
ity. July 1978, 
throughout New- 
York's suburbs, 
lightning caused 
over voltages, 
which over- 

whelmed NY's sys- 
tem already run- 
ning at its peak, re- 
sulting in 10 million 
people _!§3'ng 

power for 24Tiours, widespread looting, 
•1000 arrests and the ousting of the 
mayor. January 1981; 1.5 mUlion custom- 
ers in Idaho, -Utah.and Wyoming were 
without power. March 1982, over 900,000 
lost power due to high voltage line fail- 
ure. December 1994, 2 million custom- 
ers from Arizona to Washington lost 
power. July 1996, a high voltage line 
touched a tree in Idaho and fell. The re- 
sulting short circuit caused blackouts for 
2 million people in 14 stales. August 
1996, following the 2 July blackout, two 
high voltage lines in Oregon fell and 
caused c.iscading outages affecting over 
7 million people in 1 1 western states and 
two Canadian provinces. January 1998, 
Ice storms caused over 3 million people 
to lose power in eastern Canada, New 
York and New England. December 1998, 
Bay Area blackouts. July 1999, NYC 


blackout, over 300,000 lost power fo| 
hours. 1998-2001, summer price spi 
aifect customers. Western states suff 
rolling blackouts and energy crisis' 
2001 and aftermath. Eastern US 
Canada face cascading outages in 

gust 2003 while 50 million people arel 
without power. 

The North American power grids tcl. 
sent 15,000 generators in 10,000 powj 
plants and hundreds of thousands 

miles of transmi 
sion lines and dist 
but ion networks, 
is estimated at. 
SS00 billion and it] 

the largest, mcan^ 

est, and most cont« 

; plicated monster inj 

j plicated monstc 
existence. There is.i 
growing momcnJ 

I turn towards at] 

tacking this ver)j 
real infest-structu re of civilization. 

Step one is to become empowered] 
that is, to turn the fucking power off. 

Our modern life would be impose 
sible without electricity. We are witH 
electricity from the ultrasounds of the 
womb, the incubators at birth to the iron 
lung and life supports systems of deat._ 
This type of power starts and stops our 
lives, but how does it gel there? 

lilectrical power starts at the power 
plant. In almost all cases, Oh- power plant 
consists of a spinning electrical genera- 
tor. Something has to spin that genera- 
tor — it might be a water wheel in a hy- 
droelectric dam. a large dicsel engine or 
a gas turbine. But in most cases, the thing ■ 
spinning the generator is a steam turbine. 
The steam might be Created by burning 
coal, oil or natural gas. Or the steam may 
come from a nuclear reactor. From these 


tenerators comes our civilization and generation facility. Transformers on the 
filh it, its death glance, the IV that other hand are unique to every subsla- 
umps electrons into our blood- These tion, have minimum replacements in 
lants are the biggest targets but not very stock, and have to be special ordered 
,ite or practical. from Germany. 

Power leaves the generator and en- I ligh-voltagc electrical transmission 

trrs a transmission substation at the lines in the United States are divided into 
power plant. This substation uses large three separate grids that make up what 
transformers *o convert the generator's is often called the national power grid, 
voltage (which is at the thousands of The three grids cover the contiguous 48 
volKlevd) up to extremely high voltages states and parts of Canada and Mexico 
l..r long-distance transmission on the are known as the Western Intcrconnec- 
Iransmission grid. Tor power lobe used, tion, the Eastern Interconnection, and the 
it comes off the transmission grid and is Electric Reliability Council of Texas 
u.pped-down to the distribution grid. (ERCOT) Interconnection. Ihe three 
this may happen in several phases. gridsoperate independently for the most 

The place where the conversion part but arc connected in a few places 
from "transmission" to "distribution" by direct-current lines. All United States 
occurs is in a power substation. A power power utilities, except those in the states 
Substation typically docs two or three of Alaska and Hawaii, are connected to 
things: \l) It has transformers that step other power utilities through the na- 
transmissionvollagestinlhetertsorhun- lionM power grid. Dispatch centers 
dreds of thousands of volts range) down maintain and control the flow of elcctnc- 
R»' distribution voltages (typically less jtyovCT the grid, supplying electricity to 
than 10,000 volts). [2) It has a "bus" that meet the demand. -J,„. . 

can split the distribution power off in A grid works as a power distnbu- 

"inutfiplc directions. [3] It often has cir- tion system because it allows -a lot of 
: cuit breakers and switches so that the sharing. If a power company needs to 
.substation can be disconnected from the take a power plant or a transmission 
transmission grid or separate distribu- tower off line for maintenance, thcolher 
lion lines can be disconnected from the parts of the grid can pick up the slack, 
substation when necessary or in the The power grid cannot store any power 
event of a disaster. From the bus the lines anywhere in the system. At any moment, 
are taken into your neighborhood and you have millions of consumers feeding 
here we arrive at the light poles we all off megawatts of power. At that same 
(don't) see everyday- moment you have do/ens of power 

Youean tell ifa power line has high plants producing exactly the right 
or low voltage bv the size of its lines- amount of power to enslave their spir- 
Keally high voltage lines have ihkk black its. And you have all the transmission 
linesand you can follow them to the sub- and distribution lines sending the power 
-tation or to the generator. Although from the power plants to the consumers, 
powerlinesareeverywherethey.uenot Let's say that the grid is running 

that important to the electrical system pretty close to its maximum capacity. 
and arccasily replaceable unless they are Something causes a power plant to sud- 
the high voltage lines leaving a power denly trip off line. The "somethin 

SPt Ol-S m.\ITOR NO 4 


ing tossed entirely aside. 

We have FC to thank for not only 
reminding us that reform is worthless, 
but that the system is vulnerable. FC re- 
minds us that behind the machine are 
human names and faces. FC reminds 
them that they are not untouchable. 

Most importantly, FC reminds us 
that we can do something about the de- 
struction of life. 



Over the years that I wrote Ted, I got a 
much clearer idea of who Ted is and 
what he wants. I don't think that any- 
one can question his absolu te conviction 
and devotion to the cause of destroying 
the technological system. He has cer- 
tainly gained my respect, but he has not 
earned my (rust. 

Ted is a revolutionary. If he indeed 
is FC, then that campaign, like his post' 
arrest writings, area contribution to that 
movement. A movement which Ted 
seems to see himself as at least partial 
engineer: he's somewhat of a self-ap- 
pointed vanguard. Like any vanguard, 
they must recruit followers for their ul- 
timate cause. Though not necessarily ly- 
ing, they aren't afraid to bend the truth 
to suit their needs, use things like flat- 
ter)' and deceit to brew their following 
and create like-minded engineers. I was 
always conscious of this and could see it 
in action. Ted no doubt has his agenda 
and will do what it takes to push it. "Ihis 

nuichiscxpected of a revolutionary. He 
has said the same about me. But a cen- 
tral part of our break was his inability to 
sell me on his agenda. 

I do want to be fair to Ted. I'm not 
interested in trashing him and certainly 
not in discounting what he has done. 1 


raise these issues because 1 think Ted hi 
put something significant on the tab! 
even if he is not FC, and lhat it deservi 
respectful attention, but must be ad 
proached critically. Far too many fo 
involved in the momentum against d 
UzaUon would loo easily toss aside t-_ 
work of anyone they found qucstioiutw 
There arc a few major points thatl 
found most significant in our letters anl 
in Ted's writing in general. All of tho9 
points and discussions ultimately suS 
roundel what it will take to destroy thfl 
technological system. Here Ted and! 
were largely in agreement, but there all 

Asfai central agreements go, Te9 
does claim to be "anti-civilization": 

"I fully agree that civilisation is an 
evil to be eliminated if possible. Bun 
the problem of civilization is port ofl 
the technology problem. CivilizaJ 
^ ~ tion, in fact, resulted from a techno— 
logical advance, namely, the devel 
opment of agricultural techniqu 
that made large-scale, sedentar 
intensive agriculture possible. .... 
the problem of getting rid of civil 
■ zation is essentially identical wi 
the problem of getting rid of a ce. , 
tain bodv of agricultural technol- 

However, that certain body of ag. 
cultural technology, Ted claims, is not 
feasible target. And in concrete term, 
he's right. You can't blow up cultural 
knowledge unless you destroy (he 
people carrying it. Neither Ted nor I is 
really interested in that. I argue that the 
possibility for the survival of a large- 
scale agricultural society is highlv un- 
likely after the collapse of our global civi- 
lization because of a severe loss in both 
knowledge and craft required and the 
erosion of lands that would have other- 


K> onios pathological: the ultra spccial- 
Ir.xl bureaucracy becomes anonymous. 
I l.ul the reason for the targets been given 
more Attention, the FC campaign could 
haw been far more effective in shaking 
\ things up. The engineers of the techno- 
logical system could have been exposed 
, p the Bichmann's of the late Twentieth 
Century, FC offered a mail-order 

Because of the media, this didn't 
happen. Accountability may have found 
Us way into the larger psychological 
landscape, but coming right at the begin- 
ning of a massWc growth in technocratic 

positions, the message was saturated. 

And it's doubtful that this could 
have happened. The technological sys- 
tem is strong enough to have endured 
the loss of 3 technocrats and could take 
the loss of many more. While 1 have no 
teal sympathy for todinocrats and poli- 
ticians, 1 haveserious doubts about how- 
effective this approach really is or couM 
: be. Fortunately, I think the weaknesses 
of the technological system are far easier 
to attack. And those targets are not hu- 
man, which we'll return to. 

out no matter what we think about 
these kinds of attacks, we have to real- 
ize that this has happened. PC has taken 
lives and the idea is out there. 

Like it or not, the bar is raised. 

[he primary contribution of FC remains 
the eSSay Industrial SoCkty and its Future. 
1 think the essay really speaks for itself, 
60 1 won't give it as much attention here, 
liul I do want to emphasize a few points. 
From my reading, the manifesto re- 
ally drives home two major points: the 
technological system must be destroyed 
and that any and- technological move- 
ment must sharply break from the left. 
Tactically 1 agree completely with the 


first and 1 agree as much with the sec- 
ond point, but what thai means for me 
differs greatly from what Ted has in 
mind and likely FC had intended. Per- 
haps this is the area where Ted has be- 
come inseparable from FC because of his 
steadfast grasp on the idea of a move- 
ment dedicated solely to the destruction 
of the technological system. , 

And this is the area where I split 
from Ted Ihe most. That is because of two 
primary differences: l)ldon'tscea revo- 
lution against technology or civilization 
as being any more likely than preferable 
and 2) that stems from a distrust of mass 
movements and the kind of organiza- 
tions that revolutions require. A revolu- 
tion, especially the kind that Ted and FC 
envision, needs a mass ideology and pro- 
gram. A revolution against the techno- 
logical system will not look like a couple 
hundred FC's mailing bombs, but like 
any other revolution. That is a certain 
structure and pattern that has always 


Perhaps it is because I'm interested 
in destroying civilization in a totalistic 
sense rather than just the concrete tech- 
nological infrastructure that 1 have such 
sharp differences with Ted and FC. It is 
in terms of tactics and targets that we are 
largely on the same level, but where I'm 
interested in going, revolution cannot go. 

'this all comes back to what Ted has 
written since his arrest. 1 sec what Ted 
has written as extremely important, but 
at the same time, somewhat distinguish- 
able from what FC put on the table. Per- 
haps this is where words and action split. 
But I see those actions made by FC alone 
as something worthy in their own right. 
Though they are within the greater con- 
text of Ted Kaczynski and the media, 1 
hope that guilt by association will never 
result in such a significant campaign be- 



might bo anything from a serious light- ment or repair* 

ning strike to a bearing failure and sub- lliese factors vary. 

Sequent fire in a generator to a stick of For example, generating stations i 

dynamite in a turbine. When that plant bedotroyed by saboteurs willing to* 

disconnects from the grid, the other ter the plant, but the presence of empk 

plants connected to it have to spin up to ees is a deterrent to most. But a cal< 

meet the de- 
mand- If they 
Are all near 
their maxi- 
mum capac- 
ity, then they 
cannot handle 
the extra load 
To prevent fi 
from over- 
loading and > . ... 

failing, they lncrj^^cl load 

will discon- 
nect from 
grid as well 
That only 
makes the 
worse as doz- 
ens of plants 
leaving mil- 
lions of 
people with- 
out power. 

One piece of the 
systems-fails and 
tjaen^^ie pieces 
.ha^c^ghe - 
incre as ed, lo: 
Z ,^ausffiyf m 
-^faiJT** 4 ■ ** 



la led attad 
on the tr; 
meet pcrsoi 
ncl but m< 
or lines w|| 
have to be 
tacked. Tal 
;V< transform* 
^^ for examplt 
They come 
N all differei 
voltages one 
V^. have to 
,\ special orl 
dcred. One 
1 35 vote, wl 

one is 
* volts, etc- TW 

t significant 
problem for] 
multiple aM 
tacks, because 
the county! 
The same thing can Imp pen if a big only stocks a few replacements, typically] 
transmission line fails or if a few trans- only three. So four targets and they arc 1 
formers are disabled. One piece of the shit out of luck. With six damaged, then 
system fails and then the pieces near it is a major crisis. At least until a month 
cannot handle the increased load caused or more later when they get and instill 
by the failure, so they fail the new transformers. 

And you have a blackout A transformer can besmashed, shot 

with a high powered rifle or shotgun. 
Three factors determine the importance blown up, dismantled or otherwise im- 
of any one target; its susceptibility to paired. Word on the Street is that if you 
damage, the effect on the power system throw a conductive piece of metal like 
of its loss, and the difficulty of its replace- an aluminum (oil ball, aluminum balloon 


or .1 piece of chain link fence (that may 
tuivi' just been cul away to gain entry) 
, m top of the transformer where the lines 
imvi the nodes (called the insulators), it 
Will short circuit and explode. Many fa- 
milies arc equipped to deal with natu- 
ral disasters and can recover from a small 
' overload and ride mil the turbulence, but 
[ wbotage could cause the more devastat- 
ing of blackouts because many key fa- 
v iliiies can be targeted. 

Substations present the most vulner- 
able arena . The transmission lines them- 
selves are an easier target but they are 
Also much easier to repair and taking 30 
of them out is equivalent to one trans- 
former unless it is a high voltage trans- 
mission line way out in the desert some- 
where, in which case it is more impor- 
tant to the system. Generating stations 
are somewhat more difficult because 
Ihey are staffed and often guarded. Sub- 
stations arc used at generating plants to 
raise the low voltage of the generator to 
the transmission system and near load 
centers to reduce voltage for ihc distri- 
bution net work. Tl w former arc partially 
protected by the routine activity at 
power plants, but few of the latter have 
any more protection than a chain link 
fence- Insomecasesanattackcanbecar- 
ried out without even entering the facil- 

The sabotage of 'S or more substa- 
tions could cause a substantial blackout. 
Although the grid would hardly be af- 
fected, after the power is restored, roll- 
ing blackouts will sweep the area dur- 
ing peak hours. And the effect will be 
felt by businesses and residents alike 
(and 'law enforcement attention of 
course). But 6 or 10 attacks i>a different 

story entirely. 

Many industrial processes art 
highly sensitive to power disruptions 


An interruption of less than 1 second can 
shut down plant equipment for several 
hours, spoil raw materials, work-in- 
progressand finished goods. Spoilage is 

a significant problem in chemical pro- 
cesses, steel manufacturing, food prod- 
ucts and other industries. In the commer- 
cial sector the biggest impact will be to 
their computer and communications sys- 
tems. They will lose control, lose data, 
possibly damage equipment, lose busi- 
ness, and fail to perform critical func- 
tions. Loss of payroll, sales records, reg- 
ister control alarm systems and electric 
locks will all go out. 

There is also significant damage to- 
wards agriculture during small-scale 
blackouts. Sensitive processes include 
Incubation, milking, pumping, healing 
and air conditioning, refrigeration, heal 
lamps, plumbing timers, etc Many farm- 
ers will have generate**. But the residen- 
tial sector will be hardest hit. There will 
be no air conditioning or heat or hot 
water. In high rise buildings, people 
must use stairwells and candles. Con- 
sumers will be without lights, refrigera- 
tors and freezers, stoves, microwaves 
and toasters, dishwashers, intercoms, 
phones, televisions, clocks, radios, com- 
puters, elevators, escalators, door bells, 
hair driers, heated blankets, garage door 
openers, and few will have batteries to 
last more than a few hours. 

Blackouts affect every aspect of 
transportation. Subways, elevators, 
trams stop running, corridor and stair- 
well lights go out. Street traffic stops, 
gasoline pumps no longer work. Air- 
ports have generators but are delayed 
and in an emergency state. Without 
power to run the telecommunications 
industrv all business and government 
functions cease. And the market suffers. 

Many big industries are entirely comput- 


- " 

: '- 

It. - 



in a 


History shows us as much. It is a tactic selves from those involved with SHAJ 

of guerrillas and of empires. Revolution- ThevareconstrainedbvmoralLsticbli 

anes and counterrevolutionaries alike ers and a fear of losiAg their mass 

have always used it. What usually de- peal. In doing so, thev overlook that L„ 

termines the effect is the scale. During tactic it effective. HLS is being cut off aJ 

revolutroiury periods throughout Utin is well on the way to shutting doiy 

Amenca.itwouldbeanormtoseehun- Those involved are learning a lest 

dreds or even thousands of bureaucrats about accountability. And they are leal 

assassinated between regimes. The US Eng this without direct violence, 
government uses it. much throughout f'mnotsaying that the SHACcaJ 

the world as it hason radical groups like paign is perfect or such tactics will en] 

the American Indian Movement and the vivisection. Neither is true, but this is tl 
Black , J. 

Pan- UcxhUgh, f (C<j „ u * * •\ m3 

., . . tactic 

thers. wwr — u, , . — , , ■ wor | 

on ai 


I e v oi 
that h 
mid it 


t e 

minds us will not end animal cxploil 

closer to home is the animal liberation tion any more than the FC campaigi 
campaign Stop Huntingdon Animal would have ended U* technological sy: 
Cruelty <SH AC). Over the pad few years, tern. HIScah be shut down, but viviso 
SHAC has grown to an international Uonwillnotbcstopped.Thiskindoft. 
campaign with one goal: shut down tic is only applicable on a small cnougl 
I luntingdon Life Sciences (HIS), one of scale or with a massive momentum Un- 
fa largest vivisectors in the world. The fortunately, theanti-civili*ationand anti- 
idea is simple: you start with the largest technological momentums lack the lat- 
operalion and shut them down, shaking ter. 

the whole field up in the process and But what FC lacked in quantity was 

then picking off the others. In concrete compensated for in quality. Revolution- 
isms' this means raiding and torching ary violence is largely a thing of the past 
HIS labs, protesting and otherwisedis- in the US. While there isanexcessof sur- 
ruptmg financial backers, and holding veillance and security technology, there's 
the individual vivisectors and corporate not a whole lot of violence directed at 
bureaucratsaccountablebyholdingpro- technocrats and politicians to really jus- 
tests outside their homes. tify it. Their security is preemptive and 
A large portion of the animal libera- it gives the impression of being untouch- 
tion contingency has distanced them- abtc.In the USclimatc,this a >mfort level 

But it 


always . 

have to quone.i 
b e 

m u r - 
der. It 
is a tac- 
tical approach. One example * 

Oteroll *n*i 

t'Oftiformtr iloftoa 



^becomes romanticized. Hebecomes action and bound to rigid moratetic 

of resistance lo the technological thinking: another barrier to action. This 

km ANedLudd for the Twentieth is a critical evaluation (or those who are 

ihiiy. Like any other icon, martyr or open to all the tools in the toolbox to 

Cdia star, the messenger becomes the beat a clich6 senseless. 

,'vs,iet\ They can do no wrong. 

.Wv.hisfrom expert. I w., S THESIGN11UCANCEOFFC 

i,mii to Ted for apparent reas*>ns: both 

us wj 



.vish to destroy the technological To me, the most importani is 

Cm and are open to any method for by FC is a tactical queshon: how eKec- 

hieving that goal. I know I was never tive is terrorism as a tact.c.Since thebep- 

rching for a martyr, but oven as a tomber 11, 2001 attacks, even the word 

fiend, Ted remained something of a terrorism can be terrorizing. Due to a 

IKdia star. When I began writing Ted worsened political climate, it s become 

In early 2001 . it was with a combination the norm to step as far away from the 

Harness and curiosity about who term and what it stands for. To a degree, 

S person was and what they were try- this is understandable. Btrttef»n otMur 



„.m> Ted is changed greatly, but took necessarily targeted 
with it my whole understanding of what would ha veended «V technological »y* 
,l means to be critical and the limits of tern, but because they were replaceable 
Milidarirv. I've come to a greater under- technocrats. 

•(.Hiding of the significance of the I want lo emphasize this point. In 

1 Inabom campaign, the subsequent trial, terms of directly or Ihrea enmg 
led Kaczynski and resislingciviU/.aiion. the techiwl^.cal system, FC would bt a 
lhe entire Unabomber ordeal is ex- complete faUure. 3 deaths and 29 inju- 
la-mdy important. Far too important to ries will not break the system, no matter 
not give it a more critical am! complex who those targets are. The individua Is 
approach than the simple characterized were chosen carefully (though not al- 
look at the Unabomber as Ted ways the victims), but what they repre- 
Kac/.vnski: demon or saint- scn.ed to the system was a huge part of 

The message and the messenger the message: engtHemofti^techmU^KOl 
need to be understood in the ir own right system will be held personalty accountable 
and the link between the two needs to for their contnbut mis. 
W contextualized. Whether we agree or FC was, of course, not doing any- 

nol with the tactics, we have to recog- thing new or original. Campaigns oipo- 
ni/e that FC raised the bar for the mo- liticalassassinations,anotlwrformolter- 
mentum against the technological sys- rorism, do the same thing. A technocrat 
tern This £ what I'm interested in look- is no dif ferent from a politician: though 
inc at. I'm not interested in the ridicu- symbolic they arc easily replaceable U 
Ions debate over violence and non-vio- * ite|WfM* not thebidwdualivhcli* 
lencc.To me it isiust another philosophi- targeted. Terrorism of this sort is as old 
cal abstraction to kcepus mediated from as dissent. And it can be very effective. 


erized and these will suffer the worst 
economic damage. Many urban centers 
are highly sensitive to attack, but smaller 
communities Seem that they would be 
able to recover fairly quickly if they ex- 
perienced any major change whatsoever 
And many facilities will have back up 
power supplies and small scale genera- 
tors. The long term effectiveness will be 
qualitatively multiplied based upon how 
long the blackout lasts, which relics on 

how many targets are hit 

Now friends it is time to do *. 
homework and some exploring., soi 
infiltration and some daring escape, 
this approach a formidable enemy to 1 
Megamachinc? h this one of civilizalu 
weakest links? Can 50 or less decent] 
ized acts really bring this mothcrfucl. 
down? Only time will tell- Let's get tl 
party started- "Who turned the lit 




rod and 

Snap pomp 



J50ME ECt-f ACTS: ~ 

Painted Turtle Hatchlings have to wail until spring to see the light of day if 
here is a chill in the ground. During cold snaps they literally turn into 
urtlcciclcs. Ice crystals form in their blood, their hearts slow down to less than a 
>eat per minute, and breathing stops altogether. Their tempature can drop to 18 
legrces Fahrenheit and up to 58% of their body fluids freeze without harming 

Ferns arc descendants of ancient tropical trees. 300 million years ago trees were 
•iant sized ferns and horsetails. 
Fischer was bom with out eyelids. 



word <m^ theystreet • 

I ' 




bo you really think that this country- is invincible? Do you really think that Wall 
Erect, the- Pentagon and our whole way of life is held toother by more than a few 
threads? Actually by Fiber Optic cables and the trunk mes which bear ^eburden 
1 being the most vulnerable and likely of large* Well maybe not the MOS r vul- 
nerable but still easily accessible, follow your nose to where there is a sign that 
toys 'danger do not dig, fiber optic cables underground or basically dig here , 
where you can get to a high traffic cable and feel the pulse of the information age 
up close: And if you were so inclined you could set down your pick axe andpick 
up your axe and slash the vein open. But we will get to that more a little b.t later. 
Have you heard of fiber optics? :.^ -*■ 

Those *rc lenses and lasers and ernment buildings, near railroads, 
rabies or Something right? Well, have around universities and, and Ion 
y oueveru^dtheintemet?HberOpHcs utility towers. Maps of then- exactly, 
networks form the backbone of the US lion can actually be found on- the, .. 
communications infrastructure. They are internet, yippee. "•^■f 


MMumiMJifing infrastructure. They arc intei 

taking over satellite and copper's roles But what arc these Strange contrap- 

,n the telecommunications market. *>% tions and why are they so vulnerable? 

of their installation has occurred since Basically, Fiber optic lines are 

1996! And everyone is hip to their strandsofopt.callypureglassasthmas 

cheaper, faster, wider connection capac- a human hair that carry light s.gna s and 

My- the US military, intelligence, law digital informat.on over long distances 

enforcement University, financial ser- without RF interference and 

.ices information, and anyone (business tioivau.drawKxktof.l.eropt.ccablmfi 

or person) that uses a broadband, 11/ is that it takes a long tmu- ta repair rf tto 

l3orDSLrimonftbc.r,andarethuSCX- <*MflffelMMlMN£ 

posed to any calculated attack that might long to repair is the fact that the glas, 

single out this particular medium. And strand often is insulated with Tenon. 

■Nsto in the medium of everything, ev- Whilst providing very good e ectneal, 

erv where. There are over 80-90 million chemical and mechanical insulation, th.s 

miles of single-mode fiber in the US also lets the fiber slide around on the. n- 

,.one. Most L tobe found around gov- side. So when a backhoe goes to work 


sinojniovrroR no. 4 



message and the messenger! 

FC, Ted Kaczynski, and 
Resisting the Technolog i ca 

Sys tei 
-Kevin Tucker 

It's been a decade since TC sent what would be the last bomb of a seventeen yt_ 
bombing campaign. These bombs, aimed at airlines, technocrats and compul 
engineers, were all part of a larger message: the technological system is killing tl 
earth and we will no longer allow this. That message was driven home when t J 
national American papers were forced into printing 'Industrial Society and I 
Future 1 . This is what would be called the Unabomber Manifesto. 

A year later in 1996, Harvard gradu- The technocrats and its media s> J 

ate and mathematician turned hermit palhizers know this. They know that 31 
Theodore Kaczynski was turned in by public loves a good spectacle. Thcv loj 
his brother as a Unabom suspect to be a face, even if it's a face that they lovS 
later convicted and given two life sen- hate. In the case of FC, that Lkc is 
tences.Incveryospedofhislife,Tedwas Kaczynski. The mad mathematical 
demomzed by the media as a deranged turned hermit-bomber. They say he : 
and meticulous serial killer. His life was lested his bombs. They say that 
torn apart and recreated by his brother bombed because of his mental instal 
and mother to fit the media profile. lies and his failure tocoiuiect with oil 

Every step was taken to shoot the people. They say anything that will 
messenger. theirstory. And that is the story thatsel 

But the message would inevitably But it is not justf/rriYstdrv: thecorporal 
slip through the cracks. It found solace media has and needs "no monopolj 
among anti-civilization anarchists, neo- Many wou)d*be sympathizers arc just t 
Luddites, ecologists, and those chewed eager to push V<2 aside".*" ' 
up and left behind by the dehumaniz- Ofcoursothat'sunderstandable,it 

ing technological system. For some it was easier to play along and stay on the „ 
a confirmation that something was very side. FC was, in fact, a terrorist gruui 
wrong about our way of living. Even Bombing is a violent act. For those eag< 
more so, it was a message that something tosell their own ideology and prove tttel 
drasticnccdcdtohappentochangethat. moral purity, these are tough issues] 
It was a message that something They think that only lunatics kill, that 
drastic amid happen. violence is never justified while thev ig 

For those within the technological nore the violence that is inseparable froni 
system, that is a frightening message, everyday life within the technological 
That is why it is buried far beneath ,w system, within civilization. They stick tc 
obsession with the messenger. Buried to the drama surrounding Ted, who still 
a place where most arc not interested or has never willingly claimed to be FC. As 
willing to dig. Buried to a place where they see it, FC remains the product of a 
many would-bcsympathizcrshavclitllc warped mind and we can move along, 
interest in digging. And the reverse happens as well: 


l-3be*#G* ** Ki^*i ftAi#+<\ wW? 

mf'i period. With enough people or 

■hHi);h enough space tracks could be 

■Rtmyed or threatened long enough to 

jjK'p I he plant itself vulnerable or require 

^Mt it be shut down temporarily, again 


Big the 
[V* inn's 

111 I n e r - 

hi* 1 1 i t y 

|ml the 


i»l area 

■ hat 

would be 




Sabotage to the tracks themselves 

K\s typically been only part of the plan. 

I lor a track to be used it requires that the 

■ ^vompanying high tension wires work. 
The wires run along the top of the rail- 
way above the train or alongside tracks 

_ as something very similar to telephone 
poles. The two can be distinguished by 
tlie positioning of the insulators which 

r connect the wires to the pples {see pic* 
lure below). On telephone poles the in* 
»ulators run parallel as opposed to the 
>UKKercd insulators of hij;h tensi 

high tension 


The wires have been targeted in 
three ways: taking the poles down with 
explosives at the baso/s, pulling the 
wires down (with extremecaution as the 

wires arc 
e x 
high volt- 
age) or 
out the 
tors as 
would be 
done on 
the trans- 
of insulators for polos and above rail po- 
sitions: insert pics. 

The wires can be taken down by at- 
taching one end of a wire to *m object 
and preferably stuck into moist ground. 
The other end is wrapped around some* 
thing heavy like a rock or piece of metal 
Making sure to let go of the wire as it is 
thrown over the high tension wires 
causes the line to short though running 
the risk of electrocution if not handled 


Porcupines can't shoot their quills. But upon contact, the porcupine will release 
hundreds at a time- 
Red foxes can jump 15 feet, 
A skunk can spray 10-13 feet with accuracy. 

Spotted skunks can carry the rabies vims without being affected. They are 
incommon because they are killed off due to the fact that they could be infected 
Deer have been observed eating birds that had been caught in nets. 


■ • #* 




digging out the cable, the fiber might 
snap more than a mile away from the 
spot where the backhoe is. This then re- 
quires the entire length of cable to be ex- 
cavated and/or replaced, a time-con- 
suming work done by ... that's right: a 
Backhoe! And since it is so hard to pin- 
point the exact location of the split the 
amount of hours before repair grows 
exponentially with the amount of splits 
made. Flow long the outage lasts for de- 
pends on how long it lakes to locate the 
fiber break, how long it takes to get re- 
pair crews to the fiber break, then how 
long to fix thatoneand finally how many 
those maniacs attacked - Single fiber 
breaks can usually be located fairly 
quickly, so the other two factors are more 
variable An intelligent attacker could be 
expected to cut fibers a far drive out, re- 
quiring a long time to reach the location 
(giving them 3 better chance of escape). 

ThiMelationship between an indi- 
vidual cable and the greater scheme of 
Ihings is a bit complicated. Let me try 
my best to summarize how these fragile 
underground arteries contain ihc life- 
blood of our computerized network of 
domination and how that relates to the 
interweb, I mean Ihccybcrnet, anyways. 

Most large communications compa- 
nies have their own backbones connect- 
ing various regions. !n each region, the 
company has a Point of Presence (POP), 
and high-level networks connect to each 
other through Network Access Points 
(NAP). The VOV in each city is a rack full 
of modems that the ISP's customers dial 
into, A company leases fiber optic lines 
from the phone company to connect the 
FOPS together, companies like Sprint, 
PSI, UUNtX Espire, Qwest, Genuity, 
and Global Crossing- Dozens of large 
Internet providers interconnect at NAPs 
in various cities, and trillions of bytes of 


data floiv between the individual nfl 
works at these points. The Internet is* 
collection of huge corporate nelwodg 
that agree to all intercommunicate wfl 
each other at the NAPs, And your* 
goes from your networks Tl -> POP.] 
13 -> N A P -> through the backbone * 
into the world of cyberspace. 

Backbones are typically fiber 
trunk Lines. The trunk line has multij 
fiber optic cables combined together! 
increase the capacity. Today there 
many companies that operate their* 
high-capacity backboncs,and all of tl 
interconnect at various NAPs around I 

Wide-area fiber optic networks fa 
several unique challenges to their hcall 
They rely on large expanses of minimal 
to moderately protected fiber infrastrt 
hire. They are subject to signal monil 
ing and/or insertion at many points 
this infrastructure, which may inch 
optical repeater nodes, switching nodejj] 
operation and management nodes, and 
fiber itself. They typically carry largfl 
volumes of data making even shbrt d« 
ration outages very costly. And outsicn 
of major cities fewer links are doingrnon 
work. Among the nations critical infrafl 
structures (electrical power grids, corn-! 
munications networks, air traffic/ freight! 
/ coastal import control systems and! 
water distribution) long haul, high ratal 
fiber systems are most vulnerable to! 
physical layer attacks. 

PEber optics arc rapidly dominating I 
the information world and becoming] 
capable of holding more and more in- : 
formation daily. Through technologies 
like SONET transmission and wave- 
length division multiplexing (WDM), 
huge amounts of data can be aggregated 
into a single fiber bundle or even a single 
fiber. Jamming, cutting, or otherwise dis- ] 


,„, ir.ifric on .1 single fiber for any 
trod of time can cause the loss of large 
Umnlsofdata. Unless the network can 
1 reconfigured around the missing link 
ling Automatic Protection Switching 


Al'Scan quickly recoiu'ifiurenroimd 
Lglc points of failure, except when the 
i protection channels use the SUM cable 
I is the damaged line, which is all too of- 

■n the case. These self-healing rings are 

,'idely used (orhigh-rate fiber transmis- 
sion. However an 

intelligent attacker 
fo likely to disrupt 


on two or more 

M'jwatc paths si- 


thereby nulling 
1 Hie protection of 

self-healing rings. 

\ Mere is what hap- 

" pens. If the fiber is 
p.icketi/.ed data, 
routers will detect 
; a failed path and 
attempt to reroute 
! around it. But 
when a high-rate 
; backbone fails, 
other networks are 
likely to become 
severely con- 
gested as routers attempt to reroute large 
numbers of packets over to lower rate 
links, or over the remaining high-rate 
links that may be already heavily loaded. 
So essentially culling a fiber optic cable 
(which all government and business, 
schools and law enforcement use) will 
throw all of the broadband traffic onto 
lower level connections like dial up mo- 
dems. Which will mean busy signals and 
SPLOrS -m.MlORNO i4 

no more business as usual . Disrupting a 
high-rate backbone link can cause seri- 
ous disruption for a whole network of 
users, even those not using the backbone 
in question. 

While many types of network at- 
tacks require a high level of expertise, 
most physical layer attacks can beeasily 
accomplished with few rewmrces, little 
expertise, and a high degree of covert- 
ness. Most of the fiber infrastructure in 
the US is buried within a few feet of the 

surface. What is 

not buried is usu- 
ally mounted on 
utility towers. The 
difficulty of dig- 
ging up and sever- 
ing the fibers Is not 
great, and hap- 
pens regularly by 
accident (an aver- 
age of 99 times per 
year in the 90s). 
One determined 
person or two 
with a shovel and 
pick axe or cutting 
equipment can 
feasibly dig up 
and sever a fiber 
carrying SONET 
class data. Since 
wide area fiber 
backbones lend to 
be relatively sparse topologically, coor- 
dinated attacks severing fibers in just a 
few geographic locations could com- 
pletely disconnect segments of a typi- 
cally high rate backbone network. AND, 
the large geographic extent of many fi- 
ber optic backbones gives attackers a 
relatively high probability of mounting 
such an attack covertly (until after the 
fibers are severed) and escaping into the 



■ dsfll 

Mwcon recognition f ., pIoblcm „„ d o| - WoS and c«"l 

the plant in- 

stead of tak- 
ing the re- 
gion out with 

powered S 
plants ore a g 
bil simpler g 
In order to 
run, they 
need a con- 
stant supply 

Oft you 

guessed it, 

to blow the tracks for a number of d< 

Octroy tr+ckt 0* optn »trtKh. Sired effccH 

Ort On optfl Hrtfch. you mutt ir I 

*W{ fotlOwiftg two r«o*om: fr.tiU, M^lJ 

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c* Wktcl onyhow &y rht dtfroifej t/oin- 

Wfl^i Wot* 

"you hovt it!« tvnjs*\t* of 
on-y Wotr the .rvH- track*. 

to render 

less or to 
a train, 
they are uses 
to either dm 
rail train] 
destroy ihq 
bulk of it, on 

bS^SS^ ESS 1 from p*** **«* «*>»< °*£& J 

rTfhe railed mi ? f ' 2* ^ P 08 ***** and detonators Jd. 



; Hcvolulionaries, insurrectionaries, and warriors throughout past centuries have 
| m-ognized one thing: the best way to stop your enemy is to cut them off. As soci- 
Ky becomes increasingly dependent upon electricity, targeting becomes even easier. 

Without electricity, those in power are fighting with both arms tied behind their 
: bek if they're able to fight at all. What past saboteurs have figured out is that the 

Electronic tentacles are extremely vulnerable. 

If taking out power has been the pri- larger station is more likely to be 
f marv objective, power plants are natu- guarded, but saboteurs have dealt with 
ral targets. Your typical power plant is them in a similar manner or by quick and 
one of tlireetypvs:nuclearpowercd,coal destructive raids. The effect has just as 
powered or hydroelectric (dams). Dams easily been strengthened by taking out 
are rather straightforward: they make insulators and the cooling elements next 
power by controlling the flow of rivers, to the transformers. 
Inthepr.Kess.ecosystemsaredeslroj'cd, Nuclear and coal powered plants 

native fish runs arc blocked which arc a bit of a different situation (and of- 

tlweaten, if not en- 
tirely annihilate, 
those species and 
wlulcverolher ani- 
mals feed off of 

them* Explosives 

have always done 

the job fine enough. 

Power plants 

themselves can be 

rather complicated* 
Smaller power/ 
transformer sta- 
tions arc simpler 
targets that have 
been attacked to 
take out power for 
a smaller area for 
bank robberies or 

ten enough one 
plant may be both 
nuclear and coal- 
powered). Nuclear 
is an extremely 
risky business and 
therefore ap- 
proached cau- 
tiously if at all. 
Nuclear power 
may well be the 
most frightening of 
all technologies. 
The power of de- 
struction that leaks 
from it during nor- 
mal operation is Ic- 
i thai enough, but a 
complete core 

hits.Theslations are more widely spread meltdown is likely catastrophic 
out and far less guarded, A transformer The nuclear core must be kept 

is the nCCCSSary clement for a function- cooled by a number of chemicals and liq- 

ingstalionand itcouldbedisubled with uids piped into the plant through long 

armor piercing ammunition which does tunnels. Some saboteurs (hopefully only 

as good a job as explosives with the ben- thearmchairtypejhavotalktxlabtmtthe 

efit of distance. The number of trans- weakness created by these extended ar- 

formers is relative to the station size. A (cries and their increased susceptibility 




night. Additional attacks could be 
mounted in sections of fiber have 
been disconnected by a primary attack 
to prolong the blackout. 

This means that the attacker will 
have to locals the fibers they want to 
cut, which may take a little research but 
anyone with even a casual interest in 
the network can make use of several 
resources to find maps, pictures and 
even directions (but bewarcof surveil- 
lance in this stage) and cut it. The loca- 
tions of high rate fibers can be obtained 
for free from published maps of the 
telecommunications industry. Most 
location;, are well known to help con- 
tractors to avoid accidentally digging 
them up. It is not hard to imagine that 
a few individuals might be able to lo- 
cate individual vulnerable fibers and 
choose attacks to maximize network 

disruption. And it it, also imaginable thl 
a group of individuals would alsochoosil 
the time of a geopolitical gathering or ufl 
portal* trading date or a time with mill 
tary significance and systematically strikl 
key trunk lines holding the US economfl 
together and, even if only temporarily 
bring the country to its knees. 

Some sources; 

Massachusetts Institute of Technology* 

Office of Science and Technology, 

National Security and International 

Affairs Division. 

Science and Technology: Volume 1, 1998.1 

National Telecommunications Research! 




"The Blackout of 2003 upset a lot of routines, birt lackson Marafu of the' 
University of Maryland was thrilled todivcrtlus scheduled air quality moni-i 
taring flight over eastern Maryland. He relocated to SeliiWgrove, PA, a town 
in the middle of the blackout area, which happens to be downwind of more j 
than 100 power plants in the Ohio River valley. Tt was'a unique opportunity 
to quantify directly, and for the first time, tin.- contribution of these power 
plants to regional air quality* and what it would be like without them after 
one day. 

Marafu's samples show that these coal-burning power plants produce a ' 
much bigger-than-reported share of the chemical cocktail that people in the 
Northeast inhale everyday. Within 24 hours of the blackout, sulfur dioxide 
levels dropped 90 percent, and ozone declined by 50 percent. Both chemi- 
«ls are linked to global climate change, lung disease and increased mortal- 
ity rates. Daytime visibility in the region during the blackout increased by 
nearly 25 miles due to the 70 percent decrease in light scattering particles 
Tall smokestacks, built to Alle\-iate pollution close to power plants, may con- 
tribute to the regional air problem by causing emissions to stay suspended 
long enough to react and produce other, more harmful pollutants. At least 
Marafu sees a silver lining in his smoggy data. 'If these plants were shut 
down, results would be immediate'." 
-excerpted from Scientific American